Παῦλος δοῦλος Χριστοῦ Ἰησοῦ κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ \s5 \c 1 \p \v 1 Paul, a servant of Jesus Christ, called to be an apostle and set apart for the gospel of God, , a of , to be an and set apart for the of , Paul, a servant of Jesus Christ, called to be an apostle and set apart for the gospel of God, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις \v 2 which he promised beforehand by his prophets in the holy scriptures, which he beforehand by his in the scriptures, which he promised beforehand by his √ prophets in the holy scriptures, περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα \v 3 concerning his Son who was a descendant of David according to the flesh. concerning his Son who was a of according to the . concerning his √ Son who was a descendant of David according to the flesh. τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν \s5 \v 4 Through the Spirit of holiness he was declared with power to be the Son of God by the resurrection from the dead, Jesus Christ our Lord. Through the of he was with to be the by the from the , our . Through the Spirit of holiness he was declared with power to be the Son of God by the resurrection from the dead, Jesus Christ our √ Lord. δι᾽ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ \v 5 Through him we have received grace and apostleship for obedience of faith among all the nations, for the sake of his name. Through him we have and for of among all the , for the sake of his . Through him we have received grace and apostleship for obedience of faith among all the nations, for the sake of his √ name. ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ \v 6 Among these nations, you also have been called to belong to Jesus Christ. Among these nations, you also have been to belong to . Among these nations, you also have been called to belong to Jesus Christ. Πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς Θεοῦ κλητοῖς ἁγίοις Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ \s5 \p \v 7 To all in Rome who are beloved of God and called to be his holy people: Grace to you and peace from God our Father and the Lord Jesus Christ. To all in who are of and to be his people: Grace to you and from our and the . To all in Rome who are beloved of God and called to be √ his holy people: Grace to you and peace from God our Father and the Lord Jesus Christ. Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ \s5 \p \v 8 First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. First, I thank my through for all of you, because your is throughout the whole . First, √ I thank my √ God through Jesus Christ for all of you, because your √ faith is proclaimed throughout the whole world. μάρτυς γάρ μού ἐστιν ὁ Θεός ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι \v 9 For God is my witness, whom I serve in my spirit in the gospel of his Son, of how continually I make mention of you. For is my , whom I in my in the of his Son, of how continually I make mention of you. For √ God is my witness, whom I serve in my √ spirit in the gospel his √ of [1] Son, of how continually I make mention of you. πάντοτε ἐπὶ τῶν προσευχῶν μου δεόμενος εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς \v 10 I always request in my prayers that by any means I may at last be successful now by the will of God in coming to you. I always request in my that by any means I may at last be successful now by the in coming to you. always I [1] request in my √ prayers √ √ that by any means at last I may [2] be successful now by the will √ of God in coming to you. ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς \s5 \v 11 For I desire to see you, that I may give you some spiritual gift, in order to strengthen you. For I desire to see you, that I may you some gift, in order to you. For I desire to see you, that I may give you some spiritual gift, √ √ in order to strengthen you. τοῦτο δέ ἐστιν συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ \v 12 That is, I long to be mutually encouraged among you, through each other's faith, yours and mine. That is, I long to be mutually among you, through each other's , yours and mine. That √ is, I long to be mutually encouraged among you, through √ √ each other's √ faith, yours √ and mine. Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν ἀδελφοί ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν \s5 \v 13 Now I do not want you to be uninformed, brothers, that I often intended to come to you (but I was hindered until now), in order to have some fruit among you also, just as I have had among the rest of the Gentiles. Now I do not want you to be uninformed, , that I often intended to come to you (but I was hindered until now), in order to have some among you also, I have had among the rest of the . Now not I do [1] want you to be uninformed, brothers, that often I [1] intended to come to you (but I was hindered √ √ √ until now), √ √ in order to have some fruit among you also, just as I have had √ among the rest of the Gentiles. Ἕλλησίν τε καὶ Βαρβάροις σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί \v 14 I am a debtor both to Greeks and to foreigners, both to the wise and to the foolish. I am a debtor both to and to , both to the and to the . I am a debtor both to Greeks and to foreigners, both to the wise and to the foolish. οὕτως τὸ κατ᾽ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι \v 15 So, as for me, I am ready to proclaim the gospel also to you who are in Rome. So, as for me, I am ready to the also to you who are in . So, √ √ √ as for me, I am ready to proclaim the gospel also to you who are in Rome. Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι \s5 \p \v 16 For I am not ashamed of the gospel, for it is the power of God for salvation for everyone who believes, for the Jew first and for the Greek. For I am not of the , for it is the of for for everyone who , for the first and for the . For not I am [1] ashamed of the gospel, for it is the power of God for salvation for everyone who believes, for the Jew √ first and for the Greek. δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν καθὼς γέγραπται Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται \v 17 For in it God's righteousness is revealed from faith to faith, as it has been written, "The righteous will live by faith." For in it is from to , it , "The will by ." For in it God's righteousness is revealed from faith to faith, as it has been written, √ "The righteous will live by faith." Ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπ᾽ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων \s5 \p \v 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who through unrighteousness hold back the truth. For the of is from heaven against all and of people who through hold back the . For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who through unrighteousness hold back the truth. διότι τὸ γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖς ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν \v 19 This is because that which is known about God is visible to them. For God has enlightened them. This is because that which is about is visible to them. For has enlightened them. This is because √ √ that which is known √ about God is visible to them. For √ God has enlightened them. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους \s5 \v 20 For ever since the creation of the world, his invisible qualities, namely his eternal power and divine nature, have been clearly seen, having been discerned in the things that have been made. So they are without excuse. For ever since the of the , his invisible qualities, namely his and , have been clearly seen, having been in the things that have been made. So they are without excuse. For ever since the creation of the world, his √ √ invisible qualities, √ √ namely his eternal power and divine nature, have been clearly seen, having been discerned in the things that have been made. √ √ √ √ So they are without excuse. Διότι γνόντες τὸν Θεὸν οὐχ ὡς Θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία \v 21 This is because, although they knew about God, they did not glorify him as God, nor did they give him thanks. Instead, they became foolish in their thoughts, and their senseless hearts were darkened. This is because, although they about , they did not him as , nor did they give him thanks. Instead, they became in their thoughts, and their were . This is because, although they knew about √ God, not they did [1] glorify him as God, nor him did they give [2] thanks. Instead, they became foolish in their √ thoughts, and their √ senseless hearts were darkened. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν \s5 \v 22 They claimed to be wise, but they became foolish. They claimed to be , but they became . They claimed to be wise, but they became foolish. καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν \v 23 They exchanged the glory of the imperishable God for the likenesses of an image of perishable man, of birds, of four-footed beasts, and of creeping things. They exchanged the of the imperishable for the of an of perishable man, of birds, of four-footed , and of creeping things. √ They exchanged the glory of the imperishable God for the likenesses of an image of perishable man, √ of birds, √ of four-footed beasts, and of creeping things. Διὸ παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς \s5 \p \v 24 Therefore God delivered them over to the lusts of their hearts for uncleanness, for their bodies to be dishonored among themselves. Therefore them to the of their for , for their to be among themselves. Therefore √ God them delivered [1] over to the lusts their √ of [2] hearts for uncleanness, for their √ bodies √ to be dishonored among themselves. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν Κτίσαντα ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας ἀμήν \v 25 It is they who exchanged the truth of God for a lie, and who worshiped and served the creation instead of the Creator, who is blessed forever. Amen. It is they who exchanged the of for a lie, and who and the instead of the Creator, who is . Amen. It is they who exchanged the truth √ of God for √ a lie, and who worshiped and served the creation instead of the Creator, who is blessed √ √ √ forever. Amen. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν \s5 \p \v 26 Because of this, God delivered them over to dishonorable lusts, for their women exchanged natural relations for those that were unnatural. Because of this, them to , for their women exchanged natural relations for those that were unnatural. Because of this, √ God them delivered [1] over to dishonorable lusts, for √ their √ women exchanged √ natural relations for √ √ √ those that were unnatural. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες \v 27 In the same way, the men also left their natural relations with women and burned in their lust for one another. These were men who committed shameless acts with men and received in themselves the penalty they deserved for their error. In , the men also their natural relations with women and burned in their for one another. These were men who acts with men and in themselves the penalty they deserved for their . In the same way, √ the men also left their natural relations √ with women and burned in their √ lust for one another. These were men who committed √ shameless acts with men and received in themselves the penalty √ √ they deserved their √ for [1] error. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν ποιεῖν τὰ μὴ καθήκοντα \s5 \p \v 28 And just as they did not approve of having God in their awareness, he gave them up to a corrupted mind, for them to do those things that are not proper. And they did not approve of having in their awareness, he gave them up to a corrupted , for them to do those things that are not proper. And just as not they did [1] approve of having √ God in their awareness, √ √ he gave them up to a corrupted mind, for them to do those things not that are [2] proper. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας ψιθυριστάς \s5 \v 29 They have been filled with all unrighteousness, wickedness, covetousness, and malice. They are full of envy, murder, strife, deceit, and evil intentions. They are gossips, They have been filled with all , , , and malice. They are full of , murder, strife, , and intentions. They are gossips, They have been filled with all unrighteousness, wickedness, covetousness, and malice. They are full of envy, murder, strife, deceit, and evil intentions. They are gossips, καταλάλους θεοστυγεῖς ὑβριστάς ὑπερηφάνους ἀλαζόνας ἐφευρετὰς κακῶν γονεῦσιν ἀπειθεῖς \v 30 slanderers, haters of God, insolent, arrogant, boastful, inventing ways of doing evil; they are disobedient to parents. , haters of , insolent, , , inventing ways of doing ; they are to parents. slanderers, haters of God, insolent, arrogant, boastful, inventing ways of doing evil; they are disobedient to parents. ἀσυνέτους ἀσυνθέτους ἀστόργους ἀνελεήμονας \v 31 They are senseless, faithless, heartless, and unmerciful. They are , , heartless, and unmerciful. They are senseless, faithless, heartless, and unmerciful. οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν \s5 \v 32 They understand the ordinance of God, that those who practice such things are deserving of death. But not only do they do these things, they also approve of others who do them. They the of , that those who practice such things are of . But not only do they do these things, they also approve of others who do them. They understand the ordinance √ of God, that those who practice such things are deserving of death. But not only do they do these things, also they [1] approve of others who do them. Διὸ ἀναπολόγητος εἶ ὦ ἄνθρωπε πᾶς ὁ κρίνων ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον σεαυτὸν κατακρίνεις τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων \s5 \c 2 \p \v 1 Therefore you are without excuse, you person, you who judge, for in things for which you judge the other person, you condemn yourself. For you who judge practice the same things. Therefore you are without excuse, you person, you who , for in things for which you the other person, you yourself. For you who judge practice the same things. Therefore you are without excuse, √ √ you person, √ you who judge, for in things for which you judge the other person, you condemn yourself. For who judge you [1] [2] practice √ √ the same things. οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ Θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας \v 2 But we know that God's judgment is according to truth when it falls on those who practice such things. But we know that is when it falls on those who practice such things. But we know that √ God's √ judgment is according to truth when it falls on those who practice such things. λογίζῃ δὲ τοῦτο ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ \s5 \v 3 But consider this, you person, you who judge those who practice such things although you do the same things. Will you escape from the judgment of God? But this, you person, you who judge those who practice such things although you do things. Will you escape from the of ? But consider this, √ √ you person, you who judge those who practice such things √ √ although you do the same things. √ you Will [1] escape from the judgment √ of God? ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει \v 4 Or do you think so little of the riches of his kindness, his delayed punishment, and his patience? Do you not know that his kindness is meant to lead you to repentance? Or do you think so little of the riches of his , his delayed punishment, and his ? Do you not that his kindness is meant to lead you to ? Or do you think so little of the riches √ his of [1] kindness, his √ √ delayed punishment, and his patience? Do you not know that his kindness √ √ is meant to lead you to repentance? Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ \s5 \v 5 But it is to the extent of your hardness and unrepentant heart that you are storing up for yourself wrath on the day of wrath, that is, the day of the revelation of God's righteous judgment. But it is to the extent of your and unrepentant that you are storing up for yourself on the of , that is, the day of the of judgment. But it is to the extent of your √ hardness and unrepentant heart that you are storing up for yourself wrath on the day of wrath, that is, the day of the revelation √ God's of [1] righteous judgment. ὃς Ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ \v 6 He will pay back to every person according to his actions: He will to every person according to his : He will pay back to every person according to his √ actions: τοῖς μὲν καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον \v 7 to those who according to the perseverance of good deeds have sought glory, honor, and incorruptibility, he will give eternal life. to those who according to the of have , , and , he will give . to those who √ according to the perseverance of good deeds have sought glory, √ honor, and incorruptibility, he will give eternal life. τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός \s5 \v 8 But to those who are self-seeking, who disobey the truth but obey unrighteousness, wrath and fierce anger will come. But to those who are self- , who the but , and fierce will come. But to those who are √ √ self-seeking, √ who disobey the truth but obey √ unrighteousness, wrath and fierce anger will come. θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν Ἰουδαίου τε πρῶτον καὶ Ἕλληνος \v 9 God will bring tribulation and distress on every human soul that has practiced evil, to the Jew first, and also to the Greek. God will bring and distress on every human that has practiced , to the first, and also to the . God will bring tribulation and distress on every human soul that has practiced √ evil, to the Jew √ first, and also to the Greek. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι \s5 \v 10 But glory, honor, and peace will come to everyone who practices good, to the Jew first, and also to the Greek. But , , and will come to everyone who practices , to the first, and also to the . But glory, √ honor, and peace will come to everyone who practices √ good, to the Jew √ first, and also to the Greek. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ Θεῷ \v 11 For there is no partiality with God. For there is no with . For there is no partiality with √ God. Ὅσοι γὰρ ἀνόμως ἥμαρτον ἀνόμως καὶ ἀπολοῦνται καὶ ὅσοι ἐν νόμῳ ἥμαρτον διὰ νόμου κριθήσονται \v 12 For as many as have sinned without the law will also perish without the law, and as many as have sinned with respect to the law will be judged by the law. For as many as have without will also without , and as many as have with respect to the law will be by the law. For as many as have sinned without the law also will [1] perish without the law, and as many as have sinned with respect to the law will be judged by the law. οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ Θεῷ ἀλλ᾽ οἱ ποιηταὶ νόμου δικαιωθήσονται \s5 \v 13 For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be justified. For it is not the hearers of who are before God, but it is the doers of who will be . For it is not the hearers of the law who are righteous before √ God, but it is the doers of the law who will be justified. Ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος \v 14 For when Gentiles, who do not have the law, do by nature the things of the law, they are a law to themselves, although they do not have the law. For when , who do not have , do by nature the things of , they are a to themselves, although they do not have . For when Gentiles, who not do [1] have the law, do by nature the things of the law, they are a law to themselves, not although they do [1] have the law. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων \s5 \v 15 By this they show that the actions required by the law are written in their hearts. Their conscience also bears witness to them, and their own thoughts either accuse or defend them By this they show that the required by are written in their . Their also bears to them, and their own thoughts either or defend them to themselves By this they show that the actions required by the law are written in their √ hearts. Their √ conscience also bears witness to them, and √ √ their own √ thoughts either accuse or √ defend them ἐν ἡμέρᾳ ὅτε κρίνει ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ \v 16 on the day when God will judge the secrets of all people, according to my gospel, through Jesus Christ. and also to . That will happen on the when God the secrets of all people, according to my , through . on the day when √ God will judge the secrets all √ of [1] people, according to my √ gospel, through Jesus Christ. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν Θεῷ \s5 \p \v 17 But if you say that you are a Jew and rest upon the law and boast in God, But if you say that you are a and upon and in , But if you say that you are a Jew and rest upon the law and boast in God, καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου \v 18 and know his will and approve of what is excellent because you have been instructed from the law; and and approve of what is excellent because you have been from ; and know his will and approve of what is excellent because you have been instructed from the law; πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν φῶς τῶν ἐν σκότει \v 19 and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness, and if you are that you yourself are a guide to the blind, a to those who are in , and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness, παιδευτὴν ἀφρόνων διδάσκαλον νηπίων ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ \v 20 an instructor of the foolish, a teacher of little children, and that you have in the law the form of knowledge and of the truth, then how does this affect the way you live your life? an of the , a of little , and that you have in the form of and of the , then how does this affect the way you live your life? an instructor of the foolish, a teacher of little children, and that you have in the law the form √ of knowledge and of the truth, then how does this affect the way you live your life? ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις ὁ κηρύσσων μὴ κλέπτειν κλέπτεις \s5 \v 21 You who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who others, do you not yourself? You who against stealing, do you steal? You who √ teach others, not do you [1] teach yourself? You who preach against stealing, do you steal? ὁ λέγων μὴ μοιχεύειν μοιχεύεις ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς \v 22 You who say that one must not commit adultery, do you commit adultery? You who hate idols, do you rob temples? You who say that one must not commit , do you commit ? You who , do you rob temples? You who say that one √ adultery must not commit adultery, do you commit adultery? You who hate √ idols, do you rob temples? ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις \s5 \v 23 You who boast in the law, do you dishonor God by transgressing the law? You who in , do you by ? You who boast in the law, do you dishonor √ God by √ transgressing the law? τὸ γὰρ Ὄνομα τοῦ Θεοῦ δι᾽ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν καθὼς γέγραπται \v 24 For "the name of God is blasphemed among the Gentiles because of you," just as it has been written. For "the of is among the because of you," it . For "the name √ of God is blasphemed among the Gentiles because of you," just as it has been written. Περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς ἐὰν δὲ παραβάτης νόμου ᾖς ἡ περιτομή σου ἀκροβυστία γέγονεν \s5 \v 25 For circumcision is profitable to you if you obey the law, but if you are a transgressor of the law, your circumcision becomes uncircumcision. For is to you if you obey , but if you are a of , your becomes . For circumcision √ is profitable to you if you obey the law, but if you are a transgressor of the law, your √ circumcision becomes uncircumcision. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται \v 26 If, then, the uncircumcised person keeps the requirements of the law, will not his uncircumcision be considered as circumcision? If, then, the person the requirements of , will not his be as ? If, then, the uncircumcised person keeps the requirements of the law, not his √ uncircumcision will [1] [2] [3] be considered as circumcision? καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου \v 27 And will not the one who is naturally uncircumcised condemn you if he fulfills the law? This is because you have the written law and circumcision, yet you are a transgressor of the law! And will not the one who is naturally you if he ? This is because you have the written law and , yet you are a of ! And not the one who is √ √ naturally uncircumcised will [1] [2] [3] [4] [5] condemn you if he fulfills the law? √ √ This is because you have the written law and circumcision, yet you are a transgressor of the law! Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή \s5 \v 28 For he is not a Jew who is merely one outwardly; neither is circumcision that which is merely outward in the flesh. For he is not a who is merely one outwardly; neither is that which is merely outward in the . For he is not a Jew who is merely one √ √ √ outwardly; neither is circumcision that which is merely √ √ √ outward in the flesh. ἀλλ᾽ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ᾽ ἐκ τοῦ Θεοῦ \v 29 But he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter. The praise of such a person comes not from people but from God. But he is a who is one inwardly, and is that of the , in the , not in the . The praise of such a person comes not from people but from . But he is a Jew who is √ √ √ one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter. The praise of such a person comes not from people but from √ God. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς \s5 \c 3 \p \v 1 Then what advantage does the Jew have? And what is the benefit of circumcision? Then what advantage does the have? And what is the benefit of ? Then what √ advantage does the Jew have? And what is the benefit √ of circumcision? πολὺ κατὰ πάντα τρόπον πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ \v 2 It is great in every way. First of all, the Jews were entrusted with revelation from God. It is great in every way. First of all, the Jews were with revelation from . It is great in every way. √ √ First of all, √ √ the Jews were entrusted with √ revelation √ from God. Τί γάρ εἰ ἠπίστησάν τινες μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει \s5 \v 3 For what if some Jews were without faith? Will their unbelief nullify God's faithfulness? For what if some Jews were without ? Will their nullify ? For what if some Jews were without faith? √ their √ unbelief Will [1] [2] nullify √ God's √ faithfulness? 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 \v 4 May it never be. Instead, let God be found to be true, even though every man is a liar. As it has been written, \q "That you might be shown to be righteous in your words, \q and that you might prevail when you come into judgment." May it never be. Instead, let be found to be , even though every man is a liar. As it , "That you might be shown to be in your , and that you might prevail when you come into ." √ √ May it never be. Instead, √ God let [1] be found to be true, even though every man is a liar. As it has been written, \q "That √ you might be shown to be righteous in your √ words, \q and that you might prevail you when [1] come into √ √ judgment." Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησιν τί ἐροῦμεν μὴ ἄδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν ὀργήν κατὰ ἄνθρωπον λέγω \s5 \m \p \v 5 But if our unrighteousness shows the righteousness of God, what can we say? Can we say that God is unrighteous to bring his wrath upon us? (I am using a human argument.) But if our shows the of , what can we say? Can we say that is to bring his upon us? (I am using a human argument.) But if our √ unrighteousness shows the righteousness of God, what can we say? Can we say that √ √ God is unrighteous √ to bring his wrath upon us? √ √ √ (I am using a human argument.) μὴ γένοιτο ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον \v 6 May it never be! For then how would God judge the world? May it never be! For then how would the ? √ √ May it never be! For then how √ God would [1] judge the world? εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι \s5 \v 7 But if through my lie the truth of God increases his glory, why am I still being judged as a sinner? But if through my lie the of his , why am I still being as a ? But if through my √ lie the truth √ of God increases his √ √ glory, why I still am [1] [2] being judged as a sinner? καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά ὧν τὸ κρίμα ἔνδικόν ἐστιν \v 8 Why not say, as we are slandered as saying, and as some affirm that we say, "Let us do evil, so that good may come"? Their condemnation is just. Why not say, we are slandered saying, and as some affirm that we say, "Let us , so that may come"? Their is . √ not Why [1] say, as we are slandered as saying, and as some affirm that we say, √ "Let us do √ √ evil, so that √ √ good may come"? Their √ condemnation is just. Τί οὖν προεχόμεθα οὐ πάντως προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι \s5 \p \v 9 What then? Are we excusing ourselves? Not at all. For we have already accused both Jews and Greeks, all of them, of being under sin. What then? Are we excusing ourselves? Not at all. For we have already accused both and , all of them, of being under . What then? Are we excusing ourselves? Not at all. For we have already accused both Jews and Greeks, all of them, of being under sin. καθὼς γέγραπται ὅτι Οὐκ ἔστιν δίκαιος οὐδὲ εἷς \s5 \q \v 10 This is as it is written: \q “No one is righteous, not one; This it is : “No one is , not one; This is as it is written: √ \q "No one is righteous, not one; οὐκ ἔστιν ὁ συνίων οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν \s5 \q \v 11 there is no one who understands; \q there is no one who seeks God. there is no one who ; there is no one who . there is no one who understands; \q there is no one who seeks √ God. πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ὁ ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός \q \v 12 They have all turned away; together they have become useless. \q There is no one who does good, no, not even one.” They have all ; together they have become . There is no one who does ı, no, not even one.” all They have [1] turned away; together they have become useless. \q There is no one who does good, no, not √ even one." τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν \s5 \q \v 13 “Their throat is an open grave. \q Their tongues have deceived. \q The poison of snakes is under their lips.” “Their throat is an open . Their have . The poison of snakes is under their lips.” "Their √ throat is an open grave. \q Their √ tongues have deceived. \q The poison of snakes is under their √ lips." ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει \q \v 14 “Their mouths are full of cursing and bitterness.” “Their mouths are full of and bitterness.” "Their √ mouths are full of cursing and bitterness." ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα \s5 \q \v 15 "Their feet are swift to pour out blood. "Their feet are swift to pour out . "Their √ feet are swift to pour out blood. σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν \q \v 16 Destruction and suffering are in their paths. Destruction and are in their paths. Destruction and suffering are in their √ paths. καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν \q \v 17 These people have not known a way of peace." These people have not a way of ." These people not have [1] known √ a way of peace." οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν \q \v 18 "There is no fear of God before their eyes." "There is no of before their eyes." "There is no fear of God before their √ eyes." Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ Θεῷ \s5 \p \v 19 Now we know that whatever the law says, it speaks to the ones who are under the law, so that every mouth may be shut, and the whole world held accountable to God. Now we that whatever says, it speaks to the ones who are under . This is in order that every mouth may be shut, and the whole to . Now we know that whatever the law says, it speaks to the ones who are under the law, so that every mouth may be shut, and the whole world held accountable √ to God. διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας \v 20 For no flesh will be justified by the works of the law in his sight. For through the law comes the knowledge of sin. This is because no will be by the of in his sight. For through comes the of . For no √ flesh will be justified by the works of the law his in [1] sight. For through the law comes the knowledge of sin. Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν \s5 \p \v 21 But now apart from the law the righteousness of God has been revealed, to which the Law and the Prophets bear witness— But now apart from the of has been , to which the Law and the Prophets bear — But now apart from the law the righteousness of God has been revealed, to which the Law and the Prophets bear witness— δικαιοσύνη δὲ Θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας οὐ γάρ ἐστιν διαστολή \v 22 the righteousness of God through faith in Jesus Christ for all those who believe. For there is no distinction, the of through faith in for all those who . For there is no distinction, the righteousness √ of God through faith in Jesus Christ for all those who believe. For there is no distinction, πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ \s5 \v 23 for all have sinned and come short of the glory of God, for all have and come short of the of , for all have sinned and come short of the glory √ of God, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ \v 24 and they are freely justified by his grace through the redemption that is in Christ Jesus. and they are by his through the that is . and they are freely justified his √ by [1] grace through the redemption that is in Christ Jesus. ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων \s5 \v 25 For God provided Christ Jesus as an atoning sacrifice through faith in his blood. He offered Christ as proof of his justice, because of his disregard of previous sins For provided Christ Jesus as an atoning sacrifice through faith in his . He offered Christ as of his , because of his disregard of previous √ For √ God provided Christ Jesus as an atoning sacrifice through √ faith in his √ blood. He offered Christ √ √ as proof his √ of [1] justice, because of his disregard of previous √ sins 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 \v 26 in his patience. This was to show his righteousness at this present time, so he might be just and the justifier of the one who has faith in Jesus. in his . This was to show his at this present , so he might be and the justifier of the one who in . in √ √ his √ patience. This was √ √ √ to show his √ righteousness at this present time, √ √ √ √ so he might be just and the justifier of the one who has √ faith in Jesus. Ποῦ οὖν ἡ καύχησις ἐξεκλείσθη διὰ ποίου νόμου τῶν ἔργων οὐχί ἀλλὰ διὰ νόμου πίστεως \s5 \p \v 27 Where then is boasting? It is excluded. Through what kind of law? Of works? No, but through a law of faith. Where then is ? It is excluded. Through what kind of ? Of ? No, but through a of . Where then is √ boasting? It is excluded. Through what kind of law? √ Of works? No, but through a law of faith. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου \v 28 We conclude then that a person is justified by faith without works of the law. We conclude then that a person is by without of . We conclude √ then that a person is justified by faith without works of the law. Ἢ Ἰουδαίων ὁ Θεὸς μόνον οὐχὶ καὶ ἐθνῶν ναὶ καὶ ἐθνῶν \s5 \v 29 Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, of Gentiles also. Or is the God of only? Is he not also the God of ? Yes, of also. Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, of Gentiles also. εἴπερ εἷς ὁ Θεός ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως \v 30 If, indeed, God is one, he will justify the circumcision by faith, and the uncircumcision through faith. If, indeed, is one, he will the by , and the through . If, indeed, √ God is one, he will justify the circumcision by faith, and the uncircumcision through √ faith. Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως μὴ γένοιτο ἀλλὰ νόμον ἱστάνομεν \s5 \p \v 31 Do we then nullify the law through faith? May it never be! Instead, we uphold the law. Do we then nullify through ? May it never be! Instead, we uphold . then Do we [1] nullify the law through √ faith? √ √ May it never be! Instead, we uphold the law. Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα \s5 \c 4 \p \v 1 What then will we say that Abraham, our forefather according to the flesh, found? What then will we say that , our forefather according to the , found? What then will we say that Abraham, our √ forefather according to the flesh, found? εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη ἔχει καύχημα ἀλλ᾽ οὐ πρὸς Θεόν \v 2 For if Abraham had been justified by works, he would have had a reason to boast, but not before God. For if had been by , he would have had a reason to , but not before . For if Abraham had been justified by works, he would have had a reason to boast, but not before God. τί γὰρ ἡ γραφὴ λέγει Ἐπίστευσεν δὲ Ἀβραὰμ τῷ Θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην \v 3 For what does the scripture say? "Abraham believed God, and it was counted to him as righteousness." For what does the scripture say? " , and it was counted to him as ." For what the scripture does [1] [2] say? "Abraham believed √ √ God, and it was counted to him as righteousness." Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα \s5 \v 4 Now for him who labors, his wage is not counted as a gift, but as what is owed. Now for him who , his is not counted as a , but as what is owed. Now for him who labors, his wage not is [1] counted as a gift, but as what is owed. τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην \v 5 But for him who does not work but instead believes in the one who justifies the ungodly, his faith is counted as righteousness. But for him who does not but instead in the one who the , his is counted as . But for him who not does [1] work but instead believes in the one who justifies the ungodly, his √ faith is counted as righteousness. καθάπερ καὶ Δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ Θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων \s5 \v 6 David also pronounces blessing on the man to whom God counts righteousness without works. also on the man to whom counts without . √ David also pronounces √ blessing on the man to whom √ God counts righteousness without works. Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι \p \v 7 He says, \q "Blessed are those whose lawless deeds are forgiven, \q and whose sins are covered. He says, "Blessed are those whose deeds are , and whose are covered. He says, \q "Blessed are those whose √ lawless deeds are forgiven, \q and whose √ sins are covered. μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν \q \v 8 Blessed is the man against whom the Lord will not count sin." Blessed is the man against whom the will not count ." Blessed is the man against whom the Lord √ √ not will [1] count sin." Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν λέγομεν γάρ Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην \s5 \m \p \v 9 Then is this blessing pronounced only on those of the circumcision, or also on those of the uncircumcision? For we say, "Faith was counted to Abraham as righteousness." Then is this pronounced only on those of the , or also on those of the ? For we say, "Faith was counted to as ." Then is this √ blessing pronounced only on those of the circumcision, or also on those of the uncircumcision? For we say, √ "Faith was counted √ to Abraham as righteousness." πῶς οὖν ἐλογίσθη ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ οὐκ ἐν περιτομῇ ἀλλ᾽ ἐν ἀκροβυστίᾳ \v 10 How was it counted to him? Was it before or after he had been circumcised? It was not after, but before! How was it counted to him? Was it before or after he had been ? It was not after, but before! How √ was it counted to him? Was it √ √ before or he had been √ √ after [1] circumcised? It was not √ √ after, but √ √ before! 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 \s5 \v 11 Abraham received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe but have not been circumcised, so that righteousness would be counted to them. Abraham the of as a of the that he had by faith while he was still . The purpose was to make him the of all who but have not been , so that would be counted to them. √ Abraham received the sign of circumcision as a seal of the righteousness that he had √ by faith while he was still √ √ √ √ uncircumcised. √ √ √ √ The purpose was to make him the father of all who believe but have √ √ not been circumcised, √ √ so that √ righteousness would be counted √ to them. καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ \v 12 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. He is also the of the who not only are but who also in the footsteps of the that our had before he was . 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. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ τὸ κληρονόμον αὐτὸν εἶναι κόσμου ἀλλὰ διὰ δικαιοσύνης πίστεως \s5 \p \v 13 For the promise to Abraham and to his descendants that he would be heir of the world did not come through the law but through the righteousness of faith. For the to and to his that he would be of the did not come through but through the of . For the promise √ to Abraham and his √ to [1] descendants that he would be heir of the world not did [2] come through the law but through the righteousness of faith. εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία \v 14 For if those who live by the law are to be the heirs, faith is made empty, and the promise does nothing. For if those who live by are to be the , is made empty, and the does nothing. For if those who live by the law are to be the heirs, √ faith is made empty, and the promise does nothing. ὁ γὰρ νόμος ὀργὴν κατεργάζεται οὗ δὲ οὐκ ἔστιν νόμος οὐδὲ παράβασις \v 15 For the law brings about wrath, but where there is no law, there is no transgression. For brings about , but where there is no , there is no . For the law brings about wrath, but where there is no law, there is no transgression. 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 \s5 \v 16 For this reason it is by faith, in order that the promise may rest on grace and be guaranteed to all of Abraham's descendants—not only to those who are under the law, but also to those who share the faith of Abraham. He is the father of us all, For this reason it is by , in order that the may rest on and be guaranteed to all of —not only to those who are under , but also to those who share the of Abraham. He is the of us all, √ √ For this reason it is by faith, in order that the promise may rest on grace and √ √ be guaranteed to all of Abraham's √ descendants— not only to those who are under the law, but also to those who share √ the faith of Abraham. He is the father of us all, καθὼς γέγραπται ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε κατέναντι οὗ ἐπίστευσεν Θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα \v 17 as it is written, "I have appointed you the father of many nations." Abraham was in the presence of him whom he trusted, that is, God, who gives life to the dead and calls the things that do not exist into existence. it , "I have you the of many ." Abraham was in the presence of him whom he , that is, , who gives to the and the things that do not exist into existence. as it is written, √ "I have appointed you the father of many nations." Abraham was in the presence of him whom he trusted, that is, God, who gives life to the dead and calls the things that not do [1] exist √ √ into existence. ὃς παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον Οὕτως ἔσται τὸ σπέρμα σου \s5 \v 18 In hope he believed against hope, that he would become the father of many nations, according to what he had been told, "So will your descendants be." In he against , that he would become the of many , according to what he had been told, "So will your be." √ In hope he believed against hope, √ √ √ √ that he would become the father of many nations, according to what he had been told, "So your √ descendants will [1] [2] be." καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον ἑκατονταετής που ὑπάρχων καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας \v 19 Without becoming weak in faith, he considered his own body as dead (because he was about a hundred years old), and the deadness of Sarah's womb. Without becoming weak in , he considered his own as (because he was about a hundred years old), and the of . √ √ √ Without becoming weak √ in faith, he considered his own √ body √ as dead (because he was about a hundred years old), and the deadness Sarah's √ of [1] womb. εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλὰ ἐνεδυναμώθη τῇ πίστει δοὺς δόξαν τῷ Θεῷ \s5 \v 20 But because of God's promise, Abraham did not hesitate in unbelief. Instead, he was strengthened in faith and gave glory to God. But because of , Abraham did not hesitate in . Instead, he was in and gave to . But because of √ God's √ promise, Abraham not did [1] hesitate √ in unbelief. Instead, he was strengthened √ in faith and gave glory √ to God. καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι \v 21 He was fully convinced that what God had promised, he was also able to accomplish. He fully that what God had , he was also to accomplish. √ He was fully convinced that what God had promised, he was also able to accomplish. διὸ καὶ Ἐλογίσθη αὐτῷ εἰς δικαιοσύνην \v 22 Therefore this was also "counted to him as righteousness." Therefore this was also "counted to him as ." Therefore also this was [1] "counted to him as righteousness." Οὐκ ἐγράφη δὲ δι᾽ αὐτὸν μόνον ὅτι Ἐλογίσθη αὐτῷ \s5 \v 23 But the words "it was counted to him" were not written for his sake alone. But the words "it was counted to him" not for his sake alone. But the words √ "it was counted to him" not were [1] written his for [2] sake alone. ἀλλὰ καὶ δι᾽ ἡμᾶς οἷς μέλλει λογίζεσθαι τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν \v 24 They were written also for us, and it will be counted to us who believe in him who raised Jesus our Lord from the dead. They were written also for us, and it will be counted to us who who our Lord from the . They were written √ also for us, and it will be counted to us who believe in him who raised Jesus our √ Lord from the dead. ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν \v 25 This is the one who was delivered up for our trespasses and was raised for our justification. This is the one who was up for our and was for our . This is the one who was delivered up for our √ trespasses and was raised for our √ justification. Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ \s5 \c 5 \p \v 1 Since we are justified by faith, we have peace with God through our Lord Jesus Christ. Since we are by , we have with through our . Since we are justified √ by faith, we have peace with √ God through our √ Lord Jesus Christ. δι᾽ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν καὶ καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ Θεοῦ \v 2 Through him we also have our access by faith into this grace in which we stand, and we boast in the hope of the glory of God. Through him we also have our access by into this in which we stand, and we boast in the of the of . Through him also we [1] have our access √ by faith into this √ grace in which we stand, and we boast in the hope of the glory √ of God. Οὐ μόνον δέ ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται \s5 \v 3 Not only this, but we also boast in our tribulations. We know that tribulation brings about perseverance. Not only this, but we also in our . We that brings about . Not only this, √ but also we [1] boast in our tribulations. We know that √ tribulation brings about perseverance. ἡ δὲ ὑπομονὴ δοκιμήν ἡ δὲ δοκιμὴ ἐλπίδα \v 4 Perseverance produces character, and character produces hope, Perseverance produces character, and character produces , √ √ Perseverance produces character, and √ character produces hope, ἡ δὲ ἐλπὶς οὐ καταισχύνει ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου τοῦ δοθέντος ἡμῖν \v 5 and hope does not make ashamed because the love of God has been poured into our hearts through the Holy Spirit, who was given to us. and does not because the of has been poured into our through the , who was given to us. and √ hope not does [1] make ashamed because the love √ of God has been poured into our √ hearts through the Holy Spirit, who was given to us. Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν \s5 \v 6 For while we were still weak, at the right time Christ died for the ungodly. For while we were still weak, at the right for the . For while we were still weak, at the right time Christ died for the ungodly. μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν \v 7 For one will hardly die for a righteous person, though perhaps someone would dare to die for a good person. For one will for a person, though perhaps someone would to for a person. For one hardly will [1] die for a righteous person, though perhaps someone √ would dare to die for √ √ a good person. συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν \s5 \v 8 But God proves his own love toward us, because while we were still sinners, Christ died for us. But proves his own toward us, because while we were still , for us. But √ God proves his own √ love toward us, because we while [1] were still sinners, Christ died for us. Πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι᾽ αὐτοῦ ἀπὸ τῆς ὀργῆς \v 9 Much more, then, now that we are justified by his blood, we will be saved by him from the wrath of God. Much more, then, now that we are by his , we will be by him from the of God. Much more, then, now that we are justified by his √ blood, we will be saved by him from the wrath of God. εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ \s5 \v 10 For if, while we were enemies, we were reconciled to God through the death of his Son, much more, after having been reconciled, will we be saved by his life. For if, while we were , we were to through the of his Son, much more, after having been , will we be by his . For if, while we were enemies, we were reconciled √ to God through the death his √ of [1] Son, much more, after having been reconciled, will we be saved by his √ life. οὐ μόνον δέ ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δι᾽ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν \v 11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we now have received this reconciliation. Not only this, but we also in through our , through whom we now have this . Not only this, √ but also we [1] rejoice in √ God through our √ Lord Jesus Christ, through whom now we [2] have received this reconciliation. Διὰ τοῦτο ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφ᾽ ᾧ πάντες ἥμαρτον \s5 \p \v 12 So then, as through one man sin entered into the world, in this way death entered through sin. And death spread to all people, because all sinned. So then, through one man entered into the , in this way entered through . And spread to all people, because all . √ √ So then, as through one man √ sin entered into the world, √ in this way √ death entered through √ sin. And √ death spread to all people, √ √ because all sinned. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου \v 13 For until the law, sin was in the world, but there is no accounting for sin when there is no law. For until , was in the , but there is no accounting for when there is no . For until the law, sin was in the world, but no there is [1] accounting for sin when there is no law. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ ὅς ἐστιν τύπος τοῦ μέλλοντος \s5 \v 14 Nevertheless, death reigned from Adam until Moses, even over those who did not sin like Adam's disobedience, who is a pattern of him who was to come. Nevertheless, from until , even over those who did not , who is a pattern of him who was to come. Nevertheless, √ death reigned from Adam until Moses, even over those who not did [1] sin √ √ √ like Adam's √ disobedience, who is a pattern of him who was to come. Ἀλλ᾽ οὐχ ὡς τὸ παράπτωμα οὕτως καὶ τὸ χάρισμα εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν \p \v 15 But the gift is not like the trespass. For if by the trespass of one the many died, how much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound for the many! But the is not like the . For if by the of one the many , how much more did the of and the by the of the one man, , for the many! But √ √ the gift is not like the trespass. For if by the trespass √ of one the many died, how much more the grace √ of God and the gift by the grace √ of the one man, Jesus Christ, did [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] abound for the many! καὶ οὐχ ὡς δι᾽ ἑνὸς ἁμαρτήσαντος τὸ δώρημα τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα \s5 \v 16 For the gift is not like the outcome of that one man's sin. The judgment followed one trespass and brought condemnation, but the gift followed many trespasses and brought justification. For the is not like the outcome of that one man's sin. The judgment followed one and brought , but the followed many and brought . For √ the gift is not like the outcome √ that of [1] one man's sin. √ √ The judgment √ √ followed one trespass √ √ and brought condemnation, but the gift √ √ √ followed many trespasses √ √ and brought justification. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ \v 17 For if, by the trespass of the one, death ruled through the one, how much more will those who receive the abundance of grace and the gift of righteousness reign in life through the one, Jesus Christ. For if, by the of the one, through the one, how much more will those who the abundance of and the of in through the one, . For if, by the trespass of the one, √ death ruled through the one, how much more those who receive the abundance √ of grace and the gift √ of righteousness will [1] [2] [3] [4] [5] [6] [7] [8] [9] reign in life through the one, Jesus Christ. Ἄρα οὖν ὡς δι᾽ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα οὕτως καὶ δι᾽ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς \s5 \v 18 So then, as one trespass led to condemnation for all people, so also through the one act of righteousness came justification and life for all people. So then, as one led to for all people, so also through the one act of came and for all people. So then, as √ one trespass √ √ led to condemnation for all people, so also through the one act of righteousness √ √ came justification and life for all people. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί \v 19 For as through the one man's disobedience the many were made sinners, even so through the obedience of the one will the many be made righteous. For through the one man's the many were made , even so through the of the one will the many be made . For as through the one man's √ disobedience the many were made sinners, even so through the obedience of the one the many will [1] [2] be made righteous. Νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία ὑπερεπερίσσευσεν ἡ χάρις \s5 \v 20 But the law came in to increase the trespass. But where sin abounded, grace abounded even more. But came in to increase the . But where abounded, abounded even more. But the law came in √ √ to increase the trespass. But where √ sin abounded, √ grace abounded even more. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν \v 21 This happened so that, as sin reigned in death, even so grace might reign through righteousness for everlasting life through Jesus Christ our Lord. This happened so that, in , even so might through for through our . This happened so that, as √ sin reigned in √ death, even so √ grace might reign through righteousness for everlasting life through Jesus Christ our √ Lord. Τί οὖν ἐροῦμεν ἐπιμένωμεν τῇ ἁμαρτίᾳ ἵνα ἡ χάρις πλεονάσῃ \s5 \c 6 \p \v 1 What then will we say? Should we continue in sin so that grace may abound? What then will we say? Should we continue in so that may abound? What then will we say? Should we continue √ in sin so that √ grace may abound? μὴ γένοιτο οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ πῶς ἔτι ζήσομεν ἐν αὐτῇ \v 2 May it never be. We who died to sin, how can we still live in it? May it never be. We who to , how can we still in it? √ √ May it never be. who We [1] died √ to sin, how still can we [2] live in it? ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν \v 3 Do you not know that as many as were baptized into Christ Jesus were baptized into his death? Do you not that as many as were into were into his ? √ Do you not know that as many as were baptized into Christ Jesus were baptized into his √ death? συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν \s5 \v 4 We were buried, then, with him through baptism into death. This happened in order that just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life. We were , then, with him through baptism into . This happened in order that was from the by the of the , so also we might in newness of . We were buried, then, with him through √ baptism into √ death. This happened in order that just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life. Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα \v 5 For if we have become united with him in the likeness of his death, we will also be united with his resurrection. For if we have become united with him in the of his , we will also be united with his . For if we have become united with him in the likeness his √ of [1] death, √ also we will [2] be united with his √ resurrection. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ \s5 \v 6 We know this, that our old man was crucified with him in order that the body of sin might be destroyed. This happened so that we should no longer be enslaved to sin. We this, that our old man was with him in order that the of might be destroyed. This happened so that we should no longer be to . We know this, that our old √ man was crucified with him in order that the body √ of sin might be destroyed. This happened √ no longer √ we so that we should no longer be enslaved √ to sin. ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας \v 7 He who has died is declared righteous with respect to sin. He who has is declared with respect to . √ He who has died is declared righteous with respect to √ sin. Εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ \s5 \v 8 But if we have died with Christ, we believe that we will also live together with him. But if we have with , we that we will also together with him. But if we have died with Christ, we believe that also we will [1] live together with him. εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει θάνατος αὐτοῦ οὐκέτι κυριεύει \v 9 We know that since Christ has been raised from the dead, he cannot die again; death no longer rules over him. We that since has been from the , he cannot again; no longer over him. We know that Christ since [1] has been raised from the dead, √ √ he cannot die again; death no longer rules over him. ὃ γὰρ ἀπέθανεν τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ ὃ δὲ ζῇ ζῇ τῷ Θεῷ \s5 \v 10 For in regard to the death that he died to sin, he died once for all. However, the life that he lives, he lives for God. For in regard to the that he to , he died once for all. However, the life that he , he for . For in regard to the death that he died √ to sin, he died once for all. However, the life that he lives, he lives √ for God. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ \v 11 In the same way, you also must consider yourselves to be dead to sin, but alive to God in Christ Jesus. In the same way, you also must consider yourselves to be to , but to . In the same way, you also must consider yourselves to be dead √ √ to sin, but alive √ to God in Christ Jesus. Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ \s5 \p \v 12 Therefore do not let sin rule in your mortal body so that you obey its lusts. Therefore do not let in your mortal so that you its . Therefore not √ sin do [1] let [2] rule in your mortal √ body √ √ √ so that you obey its √ lusts. μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ Θεῷ \v 13 Do not present the members of your bodies to sin, to be tools used for unrighteousness. But present yourselves to God as those who have been brought from death to life, and present the members of your bodies to God as tools to be used for righteousness. Do not present the of your bodies to , to be tools used for . But present yourselves to those who have been brought from to , and present the of your bodies to as tools to be used for . not Do [1] present of your the members [2] bodies √ to sin, to be tools used for unrighteousness. But present yourselves √ to God as from death those who have been brought [3] [4] to life, and present of your the members [3] bodies √ to God as tools to be used for righteousness. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν \v 14 Do not allow sin to rule over you. For you are not under law, but under grace. Do not allow to over you. For you are not under , but under . √ not sin Do [1] allow [2] to rule over you. For you are not under law, but under grace. Τί οὖν ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν μὴ γένοιτο \s5 \p \v 15 What then? Are we to sin because we are not under law, but under grace? May it never be. What then? Are we to because we are not under , but under ? May it never be. What then? Are we to sin because we are not under law, but under grace? √ √ May it never be. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν δοῦλοί ἐστε ᾧ ὑπακούετε ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην \v 16 Do you not know that if you present yourselves as slaves, you are slaves to the one whom you obey? You are either slaves to sin, which leads to death, or slaves to obedience, which leads to righteousness. Do you not that if you present yourselves as , you are to the one whom you ? You are either slaves to , which leads to , or slaves to , which leads to . not Do you [1] know that if √ you present yourselves as slaves, √ √ you are slaves to the one whom you obey? You are either slaves to sin, √ √ which leads to death, or slaves to obedience, √ √ which leads to righteousness. χάρις δὲ τῷ Θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς \s5 \v 17 But thanks be to God! For you were slaves of sin, but you have obeyed from the heart the pattern of teaching that you were given. But thanks be to ! For you were of , but you have from the the pattern of that you were given. But thanks be √ to God! For you were slaves √ of sin, but you have obeyed from the heart the pattern of teaching √ that you were given. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ \v 18 You have been made free from sin, and you have been made slaves of righteousness. You have been made from , and you have been made of . You have been made free √ from √ sin, and you have been made slaves √ of righteousness. Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν \s5 \v 19 I speak like a man because of the weakness of your flesh. For just as you presented the members of your bodies as slaves to uncleanness and to lawlessness, resulting in more lawlessness, in the same way, now present the members of your bodies as slaves to righteousness for sanctification. I speak like a man because of the weakness of your flesh. For as you presented the of your as to and to , resulting in more lawlessness, , now present the of your bodies as to for . I speak like a man because of the weakness your √ of [1] flesh. For just as you presented of your the members [2] bodies as slaves √ to uncleanness and √ to lawlessness, resulting in more √ √ lawlessness, in the same way, now present of your the members [3] bodies as slaves √ to righteousness for sanctification. Ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ \v 20 For when you were slaves of sin, you were free from righteousness. For when you were of , you were from . For when you were slaves √ of sin, you were free √ from righteousness. τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε τὸ γὰρ τέλος ἐκείνων θάνατος \v 21 At that time, what fruit then did you have of the things of which you are now ashamed? For the outcome of those things is death. At that , what then did you have of the things of which you are now ? For the outcome of those things is . At that time, what √ fruit then did you have of the things of which now you are [1] ashamed? For the outcome of those things is death. νυνὶ δέ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ Θεῷ ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν τὸ δὲ τέλος ζωὴν αἰώνιον \s5 \v 22 But now that you have been made free from sin and are enslaved to God, you have your fruit for sanctification. The result is eternal life. But now that you have been made from and are to , you have your for . The result is . But now that you have been made free from √ sin and are enslaved √ to God, you have your √ fruit for sanctification. The √ result is eternal life. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν \v 23 For the wages of sin are death, but the gift of God is eternal life in Christ Jesus our Lord. For the wages of are , but the of is our . For the wages √ of sin are death, but the gift √ of God is eternal life in Christ Jesus our √ Lord. Ἢ ἀγνοεῖτε ἀδελφοί γινώσκουσιν γὰρ νόμον λαλῶ ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ᾽ ὅσον χρόνον ζῇ \s5 \c 7 \p \v 1 Or do you not know, brothers (for I am speaking to people who know about law), that the law rules over a person for whatever time he lives? Or do you not , (for I am speaking to people who about ), that over a person for whatever he ? Or do you not know, brothers (for I am speaking to people who know about law), that the law rules over √ a person for whatever time he lives? ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός \s5 \v 2 For the married woman is bound by law to the husband while he lives, but if the husband dies, she is released from the law of marriage. For the married woman by to the husband while he , but if the husband , she is released from of marriage. For the married woman is bound by law to the husband while he lives, but if the husband dies, she is released from the law √ √ of marriage. ἄρα οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ \v 3 So then, while her husband is living, if she lives with another man, she will be called an adulteress. But if the husband dies, she is free from the law, so she is not an adulteress if she lives with another man. So then, while her husband is , if she lives with another man, she will be an . But if the husband , she is from , so she is not an if she lives with another man. So then, her husband while [1] [2] is living, if she lives with another man, she will be called an adulteress. But if the husband dies, she is free from the law, √ √ √ √ so she is not an adulteress if she lives with another man. Ὥστε ἀδελφοί μου καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ Θεῷ \s5 \v 4 Therefore, my brothers, you were also made dead to the law through the body of Christ. This is so that you could be joined to another, that is, to him who was raised from the dead, in order that we might produce fruit for God. Therefore, my , you were also made to through the of . This is so that you could be joined to another, that is, to him who was from the , in order that we might fruit for . Therefore, my brothers, you also were [1] made dead to the law through the body √ of Christ. This is √ √ √ √ so that you could be joined to another, that is, to him who was raised from the dead, in order that we might produce fruit √ for God. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ \v 5 For when we were in the flesh, the sinful passions, aroused by the law, were at work in the members of our bodies to bear fruit for death. For when we were in the flesh, the passions, aroused by , were at in the of our to for . For when we were in the flesh, the sinful √ passions, √ aroused by the law, were at work in the of our members [1] bodies √ √ bear fruit to bear fruit √ for death. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντες ἐν ᾧ κατειχόμεθα ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος \s5 \v 6 But now we have been released from the law. We have died to that by which we were bound. This is so that we might serve in newness of the Spirit, and not in oldness of the letter. But now we have been released from . We have to that by which we were bound. This is so that we might in newness of the , and not in oldness of the . But now we have been released from the law. We have died to that by which we were bound. This is so that √ √ we might serve in newness of the Spirit, and not in oldness of the letter. Τί οὖν ἐροῦμεν ὁ νόμος ἁμαρτία μὴ γένοιτο ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγεν Οὐκ ἐπιθυμήσεις \s5 \p \v 7 What will we say then? Is the law itself sin? May it never be. However, I would never have known sin, if it were not through the law. For I would not have known covetousness unless the law said, "You must not covet." What will we say then? Is itself ? May it never be. However, I would never have , if it were not through . For I would not have unless said, "You must not covet." What will we say then? Is the law itself sin? √ √ May it never be. However, never I would [1] have known √ sin, √ √ if it were not through the law. For √ not I would [2] have known √ covetousness √ √ unless the law said, not "You must [3] covet." ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν χωρὶς γὰρ νόμου ἁμαρτία νεκρά \v 8 But sin took the opportunity through the commandment and produced every kind of coveting in me. For apart from the law, sin was dead. But took the opportunity through the and produced every kind of coveting in me. For apart from , was . But √ sin took the opportunity through the commandment and produced every kind of coveting in me. For apart from the law, sin was dead. Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν \s5 \v 9 At one time I was alive without the law, but when the commandment came, sin regained life At one I was without , but when the came, regained At one time I √ was alive without the law, but the commandment when [1] [2] came, √ sin regained life ἐγὼ δὲ ἀπέθανον καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον \v 10 and I died. The commandment that was to bring life turned out to be death for me. and I . The that was to bring turned out to be for me. and I died. √ The commandment that √ √ √ was to bring life turned out to be death for me. ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ δι᾽ αὐτῆς ἀπέκτεινεν \s5 \v 11 For sin took the opportunity through the commandment and deceived me. Through the commandment it killed me. For took the opportunity through the and me. Through the commandment it me. For √ sin took the opportunity through the commandment and deceived me. Through √ the commandment it killed me. Ὥστε ὁ μὲν νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή \v 12 So the law is holy, and the commandment is holy, righteous, and good. So is , and the is , , and . So √ the law is holy, and the commandment is holy, √ righteous, and good. Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος μὴ γένοιτο ἀλλὰ ἡ ἁμαρτία ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς \s5 \p \v 13 So did what is good become death to me? May it never be. But sin, in order that it might be shown to be sin, brought about death in me through what was good, and through the commandment sin might become sinful beyond measure. So did what is become to me? May it never be. But , in order that it might be shown to be , brought about in me through what was , and through the might become beyond measure. So what is good did [1] [2] become death to me? √ √ May it never be. But √ sin, in order that it might be shown to be sin, brought about death in me through what was √ good, and through the commandment √ sin √ might become sinful √ √ beyond measure. Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν ἐγὼ δὲ σάρκινός εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν \v 14 For we know that the law is spiritual, but I am of the flesh. I have been sold under slavery to sin. For we that is , but I am of the flesh. I have been sold under slavery to . For we know that the law is spiritual, but I am of the flesh. I have been sold under slavery to √ sin. ὃ γὰρ κατεργάζομαι οὐ γινώσκω οὐ γὰρ ὃ θέλω τοῦτο πράσσω ἀλλ᾽ ὃ μισῶ τοῦτο ποιῶ \s5 \v 15 For what I do, I do not really understand. For what I want to do, I do not do, and what I hate, I do. For what I do, I do not really . For what I want to do, I do not do, and what I hate, I do. For what I do, not really I do [1] [2] understand. For what I want to do, √ not I do [3] do, and what I hate, √ I do. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ σύμφημι τῷ νόμῳ ὅτι καλός \v 16 But if I do what I do not want, I agree with the law that the law is good. But if I what I do not want, I agree with that the law is . But if I do what not I do [1] want, √ I agree with the law that the law is good. νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία \s5 \v 17 But now it is no longer I who do it, but the sin that lives in me. But now it is no longer I who do it, but the that lives in me. But now it is no longer I who do it, but the sin that lives in me. Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί τοῦτ᾽ ἔστιν ἐν τῇ σαρκί μου ἀγαθόν τὸ γὰρ θέλειν παράκειταί μοι τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ \v 18 For I know that in me, that is in my flesh, lives no good thing. For the desire for good is with me, but I cannot do it. For I that in me, that is in my , lives no thing. For the desire for is with me, but I cannot do it. For I know that in me, that is in my √ flesh, lives no good thing. For the desire for good √ √ is with me, but √ √ √ I cannot do it. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω \s5 \v 19 For the good that I want, I do not do, but the evil that I do not want, that I do. For the that I want, I not do, but the that I do not want, that I do. For the good that I want, not I do [1] do, but the evil that not I do [2] want, that I do. εἰ δὲ ὃ οὐ θέλω ἐγὼ τοῦτο ποιῶ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία \v 20 Now if I do what I do not want to do, then it is no longer I who am acting, but rather sin that lives in me. Now if I do what I do not want to do, then it is no longer I who am acting, but rather that lives in me. Now if I √ do what not I do [1] want to do, then it is no longer I who am acting, √ but rather √ sin that lives in me. Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται \v 21 So, I find this law: When I want to do good, evil is present with me. So, I find this : When I want to , is present with me. So, I find this law: √ √ √ When I want to do √ √ good, √ √ √ evil is present with me. συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον \s5 \v 22 For I rejoice in the law of God with my inner person. For I in with my inner person. For I rejoice in the law √ of God with my inner person. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου \v 23 But I see a different law in the members of my body. It fights against that new law in my mind. It takes me captive by the law of sin that is in the members of my body. But I see a different in the of my body. It fights against that new in my . It takes me by of that is in the of my body. But I see a different law in the of my members [1] body. It fights against that new law my √ in [2] mind. √ me It takes [3] captive by the law √ of sin that is in the of my members [3] body. Ταλαίπωρος ἐγὼ ἄνθρωπος τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου \s5 \v 24 I am a miserable man! Who will deliver me from this body of death? I am a miserable man! Who will me from this of ? I am a miserable man! Who will deliver me from this √ body √ of death? χάρις δὲ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν Ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας \v 25 But thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind. However, with the flesh I serve the law of sin. But thanks be to through our ! So then, I myself with my . However, with the I serve of . But thanks be √ to God through Jesus Christ our √ Lord! So then, I myself serve the law of God √ my √ with [1] mind. However, with the flesh I serve the law of sin. Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ \s5 \c 8 \p \v 1 There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no for those who are . There is therefore now no condemnation for those who are in Christ Jesus. ὁ γὰρ νόμος τοῦ Πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου \v 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. For of the of has you from of and . For the law of the Spirit √ of life in Christ Jesus you has set [1] free from the law √ of sin and √ death. τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκός ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί \s5 \v 3 For what the law was unable to do because it was weak through the flesh, God did. He sent his own Son in the likeness of sinful flesh to be an offering for sin, and he condemned sin in the flesh. For what was unable to do because it was weak through the , did. He his own Son in the of to be an for , and he sin in the . For what the law unable was [1] to do √ √ because it was weak through the flesh, √ God did. He sent his own √ Son in the likeness of sinful flesh to be an offering for sin, and he condemned √ sin in the flesh. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα \v 4 He did this in order that the requirements of the law might be fulfilled in us, we who walk not according to the flesh, but according to the Spirit. He did this in order that the requirements of might be in us, we who not according to the , but according to the . He did this in order that the requirements of the law might be fulfilled in us, we who walk not according to the flesh, but according to the Spirit. Οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος \v 5 Those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. Those who live according to the set their on the things of the , but those who live according to the set their minds on the things of the . Those who live √ according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη \s5 \v 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace. For the set on the is , but the set on the is and . For the mind set on the flesh is death, but the mind set on the Spirit is life and peace. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται οὐδὲ γὰρ δύναται \v 7 The mind set on the flesh is hostile toward God, for it does not submit to God's law, nor is it able to do so. The set on the toward , for it does not to , nor is it to do so. √ The mind set on the flesh is hostile toward God, for not it does [1] submit √ God's √ to [2] law, nor √ is it able to do so. οἱ δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται \v 8 Those who are in the flesh cannot please God. Those who are in the please . Those who are √ in the flesh √ √ cannot please God. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει οὗτος οὐκ ἔστιν αὐτοῦ \s5 \v 9 However, you are not in the flesh but in the Spirit, if indeed God's Spirit lives in you. But if anyone does not have the Spirit of Christ, he does not belong to him. However, you are not in the but in the , if indeed lives in you. But if anyone does not have the of , he does not belong to him. However, you are not in the flesh but in the Spirit, if indeed God's Spirit lives in you. But if anyone not does [1] have the Spirit of Christ, he √ √ does not belong to him. εἰ δὲ Χριστὸς ἐν ὑμῖν τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην \v 10 If Christ is in you, the body is dead with respect to sin, but the spirit is alive with respect to righteousness. If is in you, the is with respect to , but the is with respect to . If √ Christ is in you, √ the body is dead with respect to sin, but the spirit is alive with respect to righteousness. εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν \s5 \v 11 If the Spirit of him who raised Jesus from the dead lives in you, he who raised Christ from the dead will give life also to your mortal bodies through his Spirit, who lives in you. If the of him who from the in you, he who from the dead will give life also to your through his , who lives in you. If √ the Spirit of him who raised √ Jesus from the dead lives in you, he who raised Christ from the dead will give life also to your mortal √ bodies through his Spirit, who lives in you. Ἄρα οὖν ἀδελφοί ὀφειλέται ἐσμέν οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν \s5 \p \v 12 So then, brothers, we are debtors, but not to the flesh to live according to the flesh. So then, , we are debtors, but not to the to according to the . So then, brothers, we are debtors, but not to the flesh √ to live according to the flesh. εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε \v 13 For if you live according to the flesh, you are about to die, but if by the Spirit you put to death the body's actions, you will live. For if you according to the , you are , but if by the you put to the 's actions, you will . For if you live according to the flesh, you are about to die, but if by the Spirit you put to death the body's √ actions, you will live. ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται οὗτοι υἱοί Θεοῦ εἰσιν \s5 \v 14 For as many as are led by the Spirit of God, these are sons of God. For as many as are led by the , these are of . For as many as are led by the Spirit of God, these are sons of God. Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας ἐν ᾧ κράζομεν Ἀββᾶ ὁ Πατήρ \v 15 You did not receive a spirit of slavery so that you live in fear again; but you received the Spirit of adoption, by which we cry, "Abba, Father!" You did not a of so that you live in again; but you the of , by which we , "Abba, !" not √ You did [1] receive a spirit of slavery √ fear so that you live in fear again; but you received the Spirit of adoption, by which we cry, "Abba, √ Father!" αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα Θεοῦ \s5 \v 16 The Spirit himself bears witness with our spirit that we are children of God. The himself bears with our that we are . The Spirit himself bears witness with our √ spirit that we are children of God. εἰ δὲ τέκνα καὶ κληρονόμοι κληρονόμοι μὲν Θεοῦ συνκληρονόμοι δὲ Χριστοῦ εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν \v 17 If we are children, then we are also heirs, heirs of God. And we are joint heirs with Christ, if indeed we suffer with him so that we may also be glorified with him. If we are , then we are also , of . And we are joint with , if indeed we with him so that we may also be with him. If √ we are children, then we are also heirs, heirs √ of God. And we are joint heirs with Christ, if indeed we suffer with him so that also we may [1] be glorified with him. Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς \s5 \p \v 18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that will be revealed to us. For I consider that the of this present are not to be compared with the that will be to us. For I consider that the sufferings of this present time are not worthy to be compared with the glory that will be revealed to us. ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται \v 19 For the eager expectation of the creation waits for the revealing of the sons of God. For the eager expectation of the waits for the of the . For the eager expectation of the creation waits for the revealing of the sons √ of God. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα ἐφ᾽ ἑλπίδι \s5 \v 20 For the creation was subjected to futility, not of its own will, but because of him who subjected it, in hope For the to , not of its own will, but because of him who it, in For the creation was subjected √ to futility, not of its own will, but because of him who subjected it, in hope ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ \v 21 that the creation itself will be delivered from slavery to decay, and that it will be brought into the freedom of the glory of the children of God. that the itself will be from to decay, and that it will be brought into the of the of the . that √ the creation itself will be delivered from √ slavery √ to decay, and that it will be brought into the freedom of the glory of the children √ of God. Οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν \v 22 For we know that the whole creation groans and labors in pain together even now. For we that the whole and even now. For we know that the whole creation groans and labors in pain together even √ now. οὐ μόνον δέ ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν \s5 \v 23 Not only that, but even we ourselves, who have the firstfruits of the Spirit, groan inwardly, as we wait eagerly for our adoption, the redemption of our body. Not only that, but even we ourselves, who have the of the , inwardly, as we wait eagerly for our , the of our . Not only √ that, but even we ourselves, who have the firstfruits of the Spirit, √ groan √ √ √ inwardly, as we wait eagerly for our adoption, the redemption our √ of [1] body. τῇ γὰρ ἐλπίδι ἐσώθημεν ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς ὃ γὰρ βλέπει τις ἐλπίζει \v 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he can see? For in this we were . Now that is seen is not . For who for what he can see? For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he can see? εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν δι᾽ ὑπομονῆς ἀπεκδεχόμεθα \v 25 But if we hope for what we do not see, we wait for it with patience. But if we for what we do not see, we wait for it with . But if we hope for what not we do [1] see, we wait for it with patience. Ὡσαύτως δὲ καὶ τὸ Πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν ἀλλὰ αὐτὸ τὸ Πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις \s5 \p \v 26 In the same way, the Spirit also helps in our weakness. For we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groans. In , the also helps in our weakness. For we do not how we should , but the himself for us with inexpressible . In the same way, √ the Spirit also helps our √ in [1] weakness. For not we do [2] know √ how √ should we [3] pray, but the Spirit himself intercedes for us with inexpressible groans. ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ Πνεύματος ὅτι κατὰ Θεὸν ἐντυγχάνει ὑπὲρ ἁγίων \v 27 He who searches out the hearts knows the mind of the Spirit, because he intercedes on behalf of God's holy people according to the will of God. He who the the of the , because he on behalf of people according to the will of God. He who √ searches out the hearts knows √ the mind of the Spirit, because he intercedes on behalf of √ God's holy people according to the will of God. Οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσιν τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθόν τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν \s5 \v 28 We know that for those who love God, he works all things together for good, \f + \ft Instead of \fqa he works all things together for good \fqa* , some Greek copies read, \fqa all things work together for good \fqa* . \f* for those who are called according to his purpose. We that for those who , he works all things together for , for those who are according to his purpose. We know √ that for those who love √ God, all things he works [1] together for good, \f + \ft Instead of \fqa he works all things together for good \fqa* , some Greek copies read, \fqa all things work together for good \fqa* . \f* for those who are called according to his purpose. ὅτι οὓς προέγνω καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς \v 29 Because those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Because those whom he he also to be conformed to the of his Son, that he might be the among many . Because those whom he foreknew also he [1] predestined to be conformed to the image his √ of [2] Son, √ √ √ √ that he might be the firstborn among many brothers. οὓς δὲ προώρισεν τούτους καὶ ἐκάλεσεν καὶ οὓς ἐκάλεσεν τούτους καὶ ἐδικαίωσεν οὓς δὲ ἐδικαίωσεν τούτους καὶ ἐδόξασεν \v 30 Those whom he predestined, these he also called. Those whom he called, these he also justified. Those whom he justified, these he also glorified. Those whom he , these he also . Those whom he , these he also . Those whom he , these he also . Those whom √ he predestined, these also he [1] called. √ Those whom he called, these also he [2] justified. Those whom √ he justified, these also he [3] glorified. Τί οὖν ἐροῦμεν πρὸς ταῦτα εἰ ὁ Θεὸς ὑπὲρ ἡμῶν τίς καθ᾽ ἡμῶν \s5 \p \v 31 What, therefore, can we say about these things? If God is for us, who is against us? What, therefore, can we say about these things? If is for us, who is against us? What, therefore, can we say about these things? If √ God is for us, who is against us? ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται \v 32 He who did not spare his own Son but delivered him up on behalf of us all, how will he not also with him freely give us all things? He who did not spare his own Son but him up on behalf of us all, how will he not also with him give us all things? He who √ not did [1] spare his own √ Son but him delivered [2] up on behalf of us all, how not also with him will he [3] [4] [5] [6] freely give us √ √ all things? τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ Θεὸς ὁ δικαιῶν \s5 \v 33 Who will bring any accusation against God's chosen ones? God is the one who justifies. Who will bring any against ? is the one who . Who any will bring [1] accusation against God's chosen ones? God is the one who justifies. τίς ὁ κατακρινῶν Χριστὸς Ἰησοῦς ὁ ἀποθανών μᾶλλον δὲ ἐγερθείς ὅς καί ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν \v 34 Who is the one who condemns? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, and who also is interceding for us. Who is the one who ? is the one who —more than that, who was —who is at the of , and who also is for us. Who is the one who condemns? Christ Jesus is the one who died— more than that, √ who was raised— who is at the right hand √ of God, and who also is interceding for us. Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα \s5 \v 35 Who will separate us from the love of Christ? Tribulation, or distress, or persecution, or hunger, or nakedness, or danger, or sword? Who will separate us from the of ? Tribulation, or distress, or , or , or nakedness, or danger, or ? Who will separate us from the love √ of Christ? Tribulation, or distress, or persecution, or hunger, or nakedness, or danger, or sword? καθὼς γέγραπται ὅτι Ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς \v 36 Just as it is written, \q "For your benefit we are killed all day long. \q We were considered as sheep for the slaughter." Just it , "For your benefit we are killed all long. We were considered as for the ." Just as it is written, \q √ your "For [1] benefit we are killed √ √ √ all day long. \q We were considered as sheep for the slaughter." Ἀλλ᾽ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς \s5 \m \p \v 37 In all these things we are more than conquerors through the one who loved us. In all these things we are more than conquerors through the one who us. √ In all these things we are more than conquerors through the one who loved us. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις \v 38 For I have been convinced that neither death, nor life, nor angels, nor governments, nor things present, nor things to come, nor powers, For I have been that neither , nor , nor , nor , nor things present, nor things to come, nor , For I have been convinced that neither death, nor life, nor angels, nor governments, nor things present, nor things to come, nor powers, οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν \v 39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. nor height, nor depth, nor any other , to separate us from the of , which is our . nor height, nor depth, nor any other created thing, will be able to separate us from the love √ of God, which is in Christ Jesus our √ Lord. Ἀλήθειαν λέγω ἐν Χριστῷ οὐ ψεύδομαι συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι Ἁγίῳ \s5 \c 9 \p \v 1 I tell the truth in Christ. I do not lie, and my conscience bears witness with me in the Holy Spirit I tell the . I do not lie, and my bears with me in the I tell the truth in Christ. not I do [1] lie, and my √ conscience bears witness with me in the Holy Spirit ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου \v 2 that for me there is great sorrow and unceasing pain in my heart. that for me there is and unceasing pain in my . that for me there is great sorrow and unceasing pain my √ in [1] heart. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα \s5 \v 3 For I could wish that I myself would be cursed and set apart from Christ for the sake of my brothers, my kinsmen according to the flesh. For I could wish that I myself would be and set apart from for the sake of my , my according to the . For I could wish √ √ √ that I myself would be cursed and set apart from √ Christ for the sake of my √ brothers, my √ √ kinsmen according to the flesh. οἵτινές εἰσιν Ἰσραηλῖται ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι \v 4 They are Israelites. They have adoption, the glory, the covenants, the gift of the law, the ministry in the temple, and the promises. They are . They have , the , the , the gift of the , the in the temple, and the . They are Israelites. √ They have √ adoption, √ the glory, √ the covenants, √ the gift of the law, √ the ministry in the temple, and the promises. ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας ἀμήν \v 5 Theirs are the patriarchs from whom Christ has come with respect to the flesh—he who is God over all. May he be praised forever. Amen. Theirs are the from whom has come with respect to the —he who is over all. May he be . Amen. Theirs are the patriarchs √ from whom √ Christ has come √ with respect to the flesh— he who is God over all. May he be praised √ √ √ forever. Amen. Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ οὗτοι Ἰσραήλ \s5 \p \v 6 But it is not as though the word of God has failed. For it is not everyone in Israel who truly belongs to Israel. But it is not as though the has failed. For it is not everyone in who truly belongs to . But it is not √ √ as though the word √ of God has failed. For it is not √ √ everyone in Israel who truly belongs to Israel. οὐδ᾽ ὅτι εἰσὶν σπέρμα Ἀβραάμ πάντες τέκνα ἀλλ᾽ Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα \v 7 Neither are all Abraham's descendants truly his children. But, "It is through Isaac that your descendants will be called." Neither are all truly his . But, "It is through that your will be ." Neither √ are all Abraham's descendants truly his children. But, "It is through Isaac that your descendants will be called." τοῦτ᾽ ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα \s5 \v 8 That is, the children of the flesh are not the children of God. But the children of the promise are regarded as descendants. That is, the of the are not the . But the of the are regarded as . That is, the children of the flesh √ are not the children √ of God. But the children of the promise are regarded as descendants. ἐπαγγελίας γὰρ ὁ λόγος οὗτος Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός \v 9 For this is the word of promise: "At this time I will come, and a son will be given to Sarah." For this is the of : "At this I will come, and a will be given to ." For this is the word of promise: "At this √ time I will come, and a son will be given √ to Sarah." Οὐ μόνον δέ ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν \s5 \v 10 Not only this, but after Rebekah also had conceived by one man, our father Isaac— Not only this, but after Rebekah also had by one man, our — Not only this, √ but Rebekah also after [1] [2] had conceived by one man, our √ father Isaac— μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ \v 11 for the children were not yet born and had not yet done anything good or bad, so that the purpose of God according to choice might stand, for the children were not yet and had not yet done anything or bad, so that the purpose of according to might , for the children not yet were [1] born and not yet had [2] done anything good or bad, so that the purpose √ of God according to choice might stand, οὐκ ἐξ ἔργων ἀλλ᾽ ἐκ τοῦ καλοῦντος ἐρρέθη αὐτῇ ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι \v 12 not because of actions, but because of him who calls—it was said to her, "The older will serve the younger." not because of , but because of him who —it was said to her, "The older will the younger." not because of actions, but because of him who calls— it was said to her, √ "The older will serve the younger." καθὼς γέγραπται Τὸν Ἰακὼβ ἠγάπησα τὸν δὲ Ἠσαῦ ἐμίσησα \v 13 It is just as had been written: "Jacob I loved, but Esau I hated." It is : " I , but I hated." It is just as had been written: √ "Jacob I loved, but √ Esau I hated." Τί οὖν ἐροῦμεν μὴ ἀδικία παρὰ τῷ θεῷ μὴ γένοιτο \s5 \p \v 14 What then will we say? Is there unrighteousness with God? May it never be. What then will we say? Is there with ? May it never be. What then will we say? Is there √ unrighteousness with √ God? √ √ May it never be. τῷ Μωϋσεῖ γὰρ λέγει Ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω \v 15 For he says to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." For he says to , "I will have mercy on whom I will have mercy, and I will have on whom I will have ." For he says √ to Moses, "I will have mercy on whom √ I will have mercy, and I will have compassion on whom √ I will have compassion." Ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος Θεοῦ \p \v 16 So then, it is not because of him who wills, nor because of him who runs, but because of God, who shows mercy. So then, it is not because of him who wills, nor because of him who , but because of , who shows . So then, it is not because of him who wills, nor because of him who runs, but because of God, who shows mercy. λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ \s5 \v 17 For the scripture says to Pharaoh, "For this very purpose I raised you up, so that I might demonstrate my power in you, and so that my name might be proclaimed in all the earth." For the scripture says to , "For this very purpose I you up, so that I might demonstrate my in you, and so that my might be in all the ." For the scripture says √ to Pharaoh, √ √ √ √ "For this very purpose you I raised [1] up, so that I might demonstrate my √ power in you, and so that my √ name might be proclaimed in all the earth." ἄρα οὖν ὃν θέλει ἐλεεῖ ὃν δὲ θέλει σκληρύνει \v 18 So then, God has mercy on whom he wishes, and whom he wishes, he makes stubborn. So then, God has on whom , and whom , he makes . So then, God has mercy on whom he wishes, and whom he wishes, he makes stubborn. Ἐρεῖς μοι οὖν Τί οὖν ἔτι μέμφεται τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν \s5 \p \v 19 You will say then to me, "Why does he still find fault? For who has ever withstood his will?" You will say then to me, "Why does he still find fault? For who has ever withstood ?" You will say then to me, "Why √ still does he [1] find fault? For who ever has [2] withstood his √ will?" ὦ ἄνθρωπε μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Τί με ἐποίησας οὕτως \v 20 On the contrary, man, who are you who answers against God? Will what has been molded say to the one who molds it, "Why did you make me this way?" On the contrary, man, who are you who answers against ? Will what has been say to the one who it, "Why did you make me this way?" On the contrary, √ man, who are you who answers √ against God? √ √ √ what has been molded Will [1] say to the one who molds it, "Why did you make me this way?" ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος ὃ δὲ εἰς ἀτιμίαν \v 21 Does the potter not have the right over the clay to make from the same lump a container for honorable use, and another container for dishonorable use? Does the potter not have the over the clay to make from the same lump a container for use, and another container for use? √ the potter not Does [1] [2] [3] have the right over the clay to make from the same lump a container √ √ for honorable use, √ and another container for dishonorable use? Εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν \s5 \v 22 What if God, who is willing to show his wrath and to make his power known, endured with much patience containers of wrath prepared for destruction? What if , who is willing to show his and to his , with much containers of prepared for ? What if √ √ God, who is willing to show his wrath and his √ power to make [1] [2] known, endured with much patience containers of wrath prepared for destruction? καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους ἃ προητοίμασεν εἰς δόξαν \v 23 What if he did this in order that he might make known the riches of his glory upon containers of mercy, which he had previously prepared for glory? What if he did this in order that he might the riches of his upon containers of , which he had previously prepared for ? What if he did this √ in order that he might make known the riches his √ of [1] glory upon containers of mercy, which he had previously prepared for glory? οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν \v 24 What if he did this also for us, whom he also called, not only from among the Jews, but also from among the Gentiles? What if he did this also for us, whom he also , not only from among the , but also from among the ? What if he did this also for us, whom also he [1] called, not only from among the Jews, but also from among the Gentiles? ὡς καὶ ἐν τῷ Ὡσηὲ λέγει Καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην \s5 \v 25 As he says also in Hosea: \q "I will call my people who were not my people, \q and her beloved who was not beloved. As he says also in : "I will who were not , and her who was not . As he says also in √ Hosea: \q "I will call my √ people who were not my people, \q and her beloved who was not beloved. Καὶ Ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς Οὐ λαός μου ὑμεῖς ἐκεῖ κληθήσονται Υἱοὶ Θεοῦ ζῶντος \q \v 26 Then it will be that where it was said to them, 'You are not my people,' \q there they will be called 'sons of the living God.'" Then it will be that where it was said to them, 'You are not ,' there they will be ' the .'" Then it will be √ √ √ √ that where it was said to them, 'You are not my people,' \q there they will be called 'sons of the living God.'" Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης τὸ ὑπόλειμμα σωθήσεται \s5 \m \p \v 27 Isaiah cries out concerning Israel, \q "Though the number of the sons of Israel were as the sand of the sea, \q it will be a remnant that will be saved, concerning , "Though the number of the of were as the sand of the sea, it will be a remnant that will be , Isaiah √ cries out concerning √ Israel, \q "Though the number of the sons of Israel were as the sand of the sea, \q it will be √ a remnant that will be saved, λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς \q \v 28 for the Lord will execute his word on the earth \q completely and without delay." for the will execute his on the completely and without delay." for the Lord will execute his word on the earth \q completely and without delay." Καὶ καθὼς προείρηκεν Ἠσαΐας Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν \q \v 29 As Isaiah had said previously, \q "If the Lord of hosts had not left us descendants, \q we would be like Sodom, \q and we would have become like Gomorrah." As had said previously, "If had not us , we would , and we would have Gomorrah." √ As Isaiah had said previously, \q "If the Lord of hosts not had [1] left us descendants, \q we would be like Sodom, \q √ and we would have become like √ Gomorrah." √ Τί οὖν ἐροῦμεν ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην δικαιοσύνην δὲ τὴν ἐκ πίστεως \s5 \p \v 30 What will we say then? That the Gentiles, who were not pursuing righteousness, laid hold of righteousness, the righteousness by faith. What will we say then? That the , who were not pursuing , laid hold of , the by . What will we say then? That the Gentiles, who not were [1] pursuing righteousness, laid hold of righteousness, the righteousness √ by faith. Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν \v 31 But Israel, who did pursue a law of righteousness, did not arrive at that law. But , who did pursue a of , did not arrive at that . But Israel, who did pursue a law of righteousness, not did [1] arrive at that law. διὰ τί ὅτι οὐκ ἐκ πίστεως ἀλλ᾽ ὡς ἐξ ἔργων προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος \s5 \v 32 Why not? Because they did not pursue it by faith, but as if by works. They stumbled over the stone of stumbling, Why not? Because they did not pursue it by , but as if by . They over the of , √ √ Why not? Because not they did [1] pursue it by faith, but as if by works. They stumbled over the stone √ of stumbling, καθὼς γέγραπται Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται \v 33 as it has been written, \q "Look, I am laying in Zion a stone of stumbling and a rock of offense. \q He who believes in it will not be ashamed." it , "Look, I am laying in a and a rock of offense. He who in it will not be ." as it has been written, \q "Look, I am laying in Zion a stone of stumbling and a rock of offense. \q √ He who believes in it not will [1] be ashamed." Ἀδελφοί ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν \s5 \c 10 \p \v 1 Brothers, my heart's desire and my plea to God is for them, for their salvation. Brothers, my 's desire and my to is for them, for their . Brothers, √ my √ heart's √ desire and my plea to √ God is for them, for their salvation. μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον Θεοῦ ἔχουσιν ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν \v 2 For I testify about them that they have a zeal for God, but not according to knowledge. For I about them that they have a for , but not according to . For I testify about them that they have a zeal for God, but not according to knowledge. ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην καὶ τὴν ἰδίαν δικαιοσύνην ζητοῦντες στῆσαι τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν \v 3 For, failing to understand the righteousness that comes from God, and seeking to establish their own righteousness, they did not submit to God’s righteousness. For, failing to the that comes from , and to establish their own , they did not to ’s . For, failing to understand the righteousness that comes √ from God, and seeking to establish their own √ righteousness, not they did [1] submit √ God's √ to [2] righteousness. τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι \s5 \v 4 For Christ is the fulfillment of the law for righteousness for everyone who believes. For is the fulfillment of for for everyone who . For Christ is the fulfillment of the law for righteousness for everyone who believes. Μωϋσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου ὅτι Ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτῇ \v 5 For Moses writes about the righteousness that comes from the law: "The man who does these things will live by them." For writes about the that comes from : "The man who does these things will by them." For Moses writes about the righteousness that comes from the law: √ "The man who does these things will live by them." ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν οὐρανόν τοῦτ᾽ ἔστιν Χριστὸν καταγαγεῖν \s5 \v 6 But the righteousness that comes from faith says this: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); But the that comes from says this: "Do not say in your , 'Who will ascend into heaven?' (that is, to bring down); But the righteousness that comes from faith says this: not "Do [1] say in your √ heart, 'Who will ascend into √ heaven?' (that is, Christ to bring [2] down); ἤ Τίς καταβήσεται εἰς τὴν ἄβυσσον τοῦτ᾽ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν \v 7 and do not say, 'Who will descend into the abyss?'" (that is, to bring Christ up from the dead). and do not say, 'Who will descend into the ?'" (that is, to bring up from the ). and do not say, √ 'Who will descend into the abyss?'" (that is, Christ to bring [1] up from the dead). Ἀλλὰ τί λέγει Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου τοῦτ᾽ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν \s5 \v 8 But what does it say? \q "The word is near you, in your mouth and in your heart." \p That is the word of faith, which we proclaim. But what does it say? "The is near you, in your mouth and in your ." That is the of , which we . But what does it say? \q "The word is near you, in your √ mouth and in your √ heart." \p That is the word √ of faith, which we proclaim. ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου Κύριον Ἰησοῦν καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν σωθήσῃ \v 9 For if with your mouth you confess Jesus as Lord, and believe in your heart that God raised him from the dead, you will be saved. For if with your mouth you as , and in your that him from the , you will be . For if with your √ mouth you confess Jesus as Lord, and believe in your √ heart that √ God raised him from the dead, you will be saved. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν \v 10 For with the heart one believes and has righteousness, and with the mouth one confesses and is saved. For with the one and has , and with the mouth one and is . For with the heart one believes √ √ and has righteousness, and with the mouth one confesses √ √ and is saved. Λέγει γὰρ ἡ γραφή Πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται \s5 \v 11 For scripture says, "Everyone who believes on him will not be put to shame." For scripture says, "Everyone who on him will not be ." For √ scripture says, "Everyone who believes on him not will [1] be put to shame." οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος ὁ γὰρ αὐτὸς Κύριος πάντων πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν \v 12 For there is no difference between Jew and Greek. For the same Lord is Lord of all, and he is rich to all who call upon him. For there is no difference between and . For the same is Lord of all, and he is rich to all who upon him. For there is no difference between Jew √ and Greek. For the same Lord is Lord of all, and he is rich to all who call upon him. Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται \v 13 For everyone who calls on the name of the Lord will be saved. For everyone who on the of the will be . For everyone who √ calls on the name of the Lord will be saved. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος \s5 \v 14 How then can they call on him in whom they have not believed? How can they believe in him of whom they have not heard? How can they hear without a preacher? How then can they on him in whom they have not ? How can they in him of whom they have not ? How can they without a ? How then can they call on him in whom not they have [1] believed? How √ can they believe in him of whom not they have [2] heard? How √ can they hear without a preacher? πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν καθὼς γέγραπται Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά \v 15 Then how can they preach, unless they are sent?—As it is written, "How beautiful are the feet of those who proclaim good news!" Then how can they preach, unless they ?—As it is , "How beautiful are the feet of those who !" Then how can they preach, √ √ unless they are sent?— As it is written, "How beautiful are the feet of those who √ good proclaim [1] news!" Ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ Ἠσαΐας γὰρ λέγει Κύριε τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν \s5 \p \v 16 But not all of them obeyed the good news. For Isaiah says, "Lord, who has believed our report?" But not all of them the . For says, " , who has our ?" But not all of them obeyed the good news. For Isaiah says, "Lord, who has believed our √ report?" ἄρα ἡ πίστις ἐξ ἀκοῆς ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ \v 17 So faith comes from hearing, and hearing by the word of Christ. So comes from hearing, and hearing by the of . So √ faith comes from hearing, and √ hearing by the word of Christ. Ἀλλὰ λέγω μὴ οὐκ ἤκουσαν μενοῦνγε Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν \s5 \v 18 But I say, "Did they not hear?" Yes, most certainly. \q "Their sound has gone out into all the earth, \q and their words to the ends of the world." But I say, "Did they not ?" Yes, most certainly. "Their sound has gone out into all the , and their to the ends of the ." But I say, √ not "Did they [1] hear?" √ Yes, most certainly. \q "Their √ sound has gone out into all the earth, \q and their √ words to the ends of the world." Ἀλλὰ λέγω μὴ Ἰσραὴλ οὐκ ἔγνω πρῶτος Μωϋσῆς λέγει Ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς \s5 \m \p \v 19 Moreover, I say, "Did Israel not know?" First Moses says, \q "I will provoke you to jealousy by what is not a nation. \q By means of a nation without understanding, I will stir you up to anger." Moreover, I say, "Did not know?" First says, "I will you to jealousy by what is not a . By means of a , I will stir you up ." Moreover, I say, √ Israel not "Did [1] [2] know?" First Moses says, \q "I you will provoke [3] to jealousy by what is not a nation. \q By means of a nation without understanding, you I will stir [4] up to anger." Ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει Εὑρέθην ἐν τοῖς ἐμὲ μὴ ζητοῦσιν ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν \s5 \m \p \v 20 Then Isaiah was very bold when he says, \q "I was found by those who did not seek me. \q I appeared to those who did not ask for me." \m Then was very when he says, "I was found by those who did not me. I appeared to those who did not ask for me." Then Isaiah was very bold √ when he says, \q "I was found by those who not did [1] seek me. \q √ √ I appeared to those who not did [2] ask for me." \m Πρὸς δὲ τὸν Ἰσραὴλ λέγει Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα \p \v 21 But to Israel he says, "All the day long I reached out my hands to a disobedient and stubborn people." But to he says, "All the long I reached out my to a and ." But to √ Israel he says, "All the day long I reached out my √ hands to a disobedient and stubborn people." Λέγω οὖν μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ μὴ γένοιτο καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί ἐκ σπέρματος Ἀβραάμ φυλῆς Βενιαμίν \s5 \c 11 \p \v 1 I say then, did God reject his people? May it never be. For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. I say then, did his ? May it never be. For I also am an , a of , of the of . I say then, √ √ God did [1] reject his √ people? √ √ May it never be. For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή ὡς ἐντυγχάνει τῷ Θεῷ κατὰ τοῦ Ἰσραήλ \v 2 God did not reject his people, whom he foreknew. Do you not know what the scripture says about Elijah, how he pleaded with God against Israel? did not his , whom he . Do you not what the scripture says about , how he with against ? √ God not did [1] reject his √ people, whom he foreknew. √ not Do you [2] know what the scripture says √ about Elijah, how he pleaded √ with God against √ Israel? Κύριε τοὺς προφήτας σου ἀπέκτειναν τὰ θυσιαστήριά σου κατέσκαψαν κἀγὼ ὑπελείφθην μόνος καὶ ζητοῦσιν τὴν ψυχήν μου \v 3 "Lord, they have killed your prophets, they have broken down your altars. I alone am left, and they are seeking my life." " , they have your , they have broken down your . I alone am left, and they are my ." "Lord, they have killed your √ prophets, they have broken down your √ altars. I alone am left, and they are seeking my √ life." Ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ \s5 \v 4 But what does God's answer say to him? "I have reserved for myself seven thousand men who have not bent the knee to Baal." But what does answer say to him? "I the knee to ı." But what God's √ answer does [1] [2] say to him? "I have reserved for myself seven thousand men who not have [3] bent the knee √ to Baal." Οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ᾽ ἐκλογὴν χάριτος γέγονεν \v 5 Even so then, at this present time also there is a remnant because of the choice of grace. Even so then, at this present also there is a because of the of . Even so then, at this present time also there is a remnant because of the choice of grace. εἰ δὲ χάριτι οὐκέτι ἐξ ἔργων ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις \s5 \v 6 But if it is by grace, it is no longer based on works. Otherwise grace would no longer be grace. \f + \ft Some old copies read \fqa But if it is by works, then it is no longer grace; otherwise work is no longer work \fqa* . \f* But if it is by , it is no longer based on . Otherwise would no longer be . But if it is by grace, it is no longer based on works. Otherwise √ grace no longer would [1] be grace. \f + \ft Some old copies read \fqa But if it is by works, then it is no longer grace; otherwise work is no longer work \fqa* . \f* Τί οὖν ὃ ἐπιζητεῖ Ἰσραήλ τοῦτο οὐκ ἐπέτυχεν ἡ δὲ ἐκλογὴ ἐπέτυχεν οἱ δὲ λοιποὶ ἐπωρώθησαν \v 7 What then? The thing that Israel was seeking, it did not obtain, but the chosen obtained it, and the rest were hardened. What then? The thing that was , it did not obtain, but the obtained it, and the rest were . What then? The thing that Israel was seeking, not it did [1] obtain, but the chosen obtained it, and √ √ the rest were hardened. καθὼς γέγραπται Ἔδωκεν αὐτοῖς ὁ Θεὸς πνεῦμα κατανύξεως ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν ἕως τῆς σήμερον ἡμέρας \v 8 It is just as it is written: "God has given them a spirit of dullness, eyes so that they should not see, and ears so that they should not hear, to this very day." It it is : " has given them a of dullness, eyes so that they should not see, and ears so that they should not , to this very ." It is just as it is written: √ "God has given them a spirit of dullness, eyes √ √ √ so that they should not see, and ears √ √ √ so that they should not hear, to √ √ √ this very day." Καὶ Δαυὶδ λέγει Γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς \s5 \p \v 9 Then David says, \q "Let their table become a snare and a trap, \q a stumbling block and a retribution for them. Then says, "Let their table become a and a , a and a retribution for them. Then David says, \q their √ table "Let [1] [2] become √ a snare and √ a trap, \q √ √ a stumbling block and √ a retribution for them. σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύνκαμψον \q \v 10 Let their eyes be darkened so that they may not see, \q and bend their backs continually." Let their eyes be so that they may not see, and bend their backs continually." their √ eyes Let [1] [2] be darkened √ √ √ so that they may not see, \q and bend their √ backs √ √ continually." Λέγω οὖν μὴ ἔπταισαν ἵνα πέσωσιν μὴ γένοιτο ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν εἰς τὸ παραζηλῶσαι αὐτούς \s5 \p \v 11 I say then, "Did they stumble so as to fall?" May it never be. Instead, by their trespass, salvation has come to the Gentiles, in order to provoke them to jealousy. I say then, "Did they so as to fall?" May it never be. Instead, by their , has come to the , in order to provoke them to . I say then, √ "Did they stumble so as to fall?" √ √ May it never be. Instead, their √ by [1] trespass, √ salvation has come to the Gentiles, √ √ in order them to provoke [2] to jealousy. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν \v 12 Now if their trespass is the riches of the world, and if their loss is the riches of the Gentiles, how much greater will their fulfillment be? Now if their is the riches of the , and if their loss is the riches of the , how much greater will their be? Now if their √ trespass is the riches of the world, and if their √ loss is the riches of the Gentiles, how much greater their √ fulfillment will [1] [2] be? Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν ἐφ᾽ ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος τὴν διακονίαν μου δοξάζω \s5 \v 13 But now I am speaking to you Gentiles, and as long as I am an apostle to the Gentiles, I take pride in my ministry. But now I am speaking to you , and as long as I am an to the , I in my . But now I am speaking to you √ Gentiles, and √ √ as long as √ √ I am an apostle to the Gentiles, I take pride in my √ ministry. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν \v 14 Perhaps I will provoke to jealousy those who are of my own flesh. Perhaps we will save some of them. Perhaps I will provoke to those who are of my own . Perhaps we will some of them. √ √ Perhaps I will provoke to jealousy those who are of my own √ flesh. Perhaps √ we will save some of them. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν \s5 \v 15 For if their rejection means the reconciliation of the world, what will their acceptance be but life from the dead? For if their means the of the , what will their acceptance be but from the ? For if their √ rejection means the reconciliation of the world, what √ acceptance will their [1] be √ √ but life from the dead? εἰ δὲ ἡ ἀπαρχὴ ἁγία καὶ τὸ φύραμα καὶ εἰ ἡ ῥίζα ἁγία καὶ οἱ κλάδοι \v 16 If the firstfruits are holy, so is the lump of dough. If the root is holy, so are the branches. If the are , so is the lump of dough. If the root is , so are the branches. If √ the firstfruits are holy, so is the lump of dough. √ If the root is holy, so are the branches. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου \s5 \v 17 But if some of the branches were broken off, if you, a wild olive branch, were grafted in among them, and if you shared with them in the rich root of the olive tree, But if some of the branches were broken off, if you, a wild branch, were grafted in among them, and if you shared with them in the rich root of the tree, But if some of the branches were broken off, if you, √ a wild olive branch, were grafted in among them, and if √ √ you shared with them in the rich √ root of the olive tree, μὴ κατακαυχῶ τῶν κλάδων εἰ δὲ κατακαυχᾶσαι οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ \v 18 do not boast over the branches. But if you do boast, it is not you who supports the root, but the root that supports you. do not over the branches. But if you do , it is not you who the root, but the root that supports you. not do [1] boast over the branches. But if you do boast, not you it is [2] [3] who supports the root, but the root that supports you. Ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ \s5 \v 19 You will say then, "Branches were broken off so that I might be grafted in." You will say then, "Branches were broken off so that I might be grafted in." You will say then, "Branches were broken off so that I might be grafted in." καλῶς τῇ ἀπιστίᾳ ἐξεκλάσθησαν σὺ δὲ τῇ πίστει ἕστηκας μὴ ὑψηλὰ φρόνει ἀλλὰ φοβοῦ \v 20 That is true. Because of their unbelief they were broken off, but you stand firm because of your faith. Do not be arrogant in your thoughts, but fear. That is true. Because of their they were broken off, but you stand firm because of your faith. Do not be arrogant in your , but . That is true. Because of their unbelief they were broken off, but you stand firm because of your faith. not arrogant in your Do [1] be [2] [3] thoughts, but fear. εἰ γὰρ ὁ Θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο μή πως οὐδὲ σοῦ φείσεται \v 21 For if God did not spare the natural branches, neither will he spare you. For if did not spare the natural branches, neither will he spare you. For if √ God not did [1] spare the √ √ natural branches, √ √ neither will he spare you. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν Θεοῦ ἐπὶ μὲν τοὺς πεσόντας ἀποτομία ἐπὶ δὲ σὲ χρηστότης Θεοῦ ἐὰν ἐπιμένῃς τῇ χρηστότητι ἐπεὶ καὶ σὺ ἐκκοπήσῃ \s5 \v 22 Look at, then, the kind actions and the severity of God: severity came on the Jews who fell, but God's kindness comes on you, if you continue in his kindness. Otherwise you also will be cut off. Look at, then, the kind actions and the severity of : severity came on the Jews who , but comes on you, if you continue in his . Otherwise you also will be . Look at, then, the kind actions and the severity of God: severity came on √ the Jews who fell, but God's kindness comes on you, if you continue in his kindness. Otherwise you also will be cut off. κἀκεῖνοι δέ ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ ἐνκεντρισθήσονται δυνατὸς γάρ ἐστιν ὁ Θεὸς πάλιν ἐνκεντρίσαι αὐτούς \s5 \v 23 And even they, if they do not continue in their unbelief, will be grafted in. For God is able to graft them in again. And even they, if they do not continue in their , will be grafted in. For to graft them in again. And even they, if not they do [1] continue in their unbelief, will be grafted in. For √ God is able them to graft [3] in again. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ \v 24 For if you were cut out of what is by nature a wild olive tree, and contrary to nature were grafted into a good olive tree, how much more will these, the natural branches, be grafted back into their own olive tree? For if you were what is by nature a wild tree, and contrary to nature were grafted into a good tree, how much more will these, the natural branches, be grafted back into their own tree? For if you were cut out of what is by nature a wild olive tree, and contrary to nature were grafted into a good olive tree, how much more these, the √ √ natural branches, will [1] [2] [3] [4] be grafted back into their own √ olive tree? Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν ἀδελφοί τὸ μυστήριον τοῦτο ἵνα μὴ ἦτε παρ᾽ ἑαυτοῖς φρόνιμοι ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ \s5 \p \v 25 For I do not want you to be uninformed, brothers, of this mystery, so that you may not be wise in your own thinking: A partial hardening has come upon Israel until the full number of the Gentiles comes in. For I do not want you to be uninformed, , of this , so that you may not be in your own thinking: A partial has come upon until the full number of the comes in. For not I do [1] want you to be uninformed, brothers, of this √ mystery, so that not you may [2] be wise in your own thinking: √ √ √ partial A [3] hardening has come √ upon Israel until √ the full number of the Gentiles comes in. καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται καθὼς γέγραπται Ἥξει ἐκ Σιὼν ὁ Ῥυόμενος ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ \s5 \v 26 Thus all Israel will be saved, just as it is written: \q "Out of Zion will come the Deliverer. \q He will remove ungodliness from Jacob, Thus all will be , it : "Out of will come the Deliverer. He will remove from , √ Thus all Israel will be saved, just as it is written: \q "Out of Zion will come the Deliverer. \q He will remove ungodliness from Jacob, καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν \q \v 27 and this will be my covenant with them, \q when I will take away their sins." and this will be my with them, when I will take away their ." and this will be √ my √ covenant with them, \q when I will take away their √ sins." Κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι᾽ ὑμᾶς κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας \s5 \m \p \v 28 As far as the gospel is concerned, they are enemies for your sake. But as far as election is concerned, they are beloved because of the patriarchs. As far as the is concerned, they are for your sake. But as far as is concerned, they are because of the . √ the gospel As far as [1] [2] is concerned, they are enemies your for [3] sake. But √ election as far as [4] is concerned, they are beloved because of the patriarchs. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ \v 29 For the gifts and the call of God are irrevocable. For the and the of are irrevocable. For the gifts and the call √ of God are irrevocable. Ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ \s5 \v 30 For just as you were formerly disobedient to God, now you have received mercy because of their disobedience. For you were formerly to , now you have mercy because of their . For just as you formerly were [1] disobedient √ to God, now √ you have received mercy √ their because of [2] disobedience. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν \v 31 In the same way, now these Jews have been disobedient. The result was that by the mercy shown to you they may also now receive mercy. In the same way, now these Jews have been . The result was that by the shown to you they may also now mercy. In the same way, √ now these Jews have been disobedient. The result was that by the mercy shown √ to you they also now may [1] [2] receive mercy. συνέκλεισεν γὰρ ὁ Θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ \v 32 For God has shut up all into disobedience in order that he might show mercy on all. For has shut up all into in order that he might show on all. For √ God has shut up √ all into disobedience in order that he might show mercy on √ √ all. Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ \s5 \p \v 33 Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond discovering! Oh, the depth of the riches both of the and the of ! How unsearchable are his , and his ways beyond discovering! Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his √ judgments, and his √ ways beyond discovering! Τίς γὰρ ἔγνω νοῦν Κυρίου ἢ τίς σύμβουλος αὐτοῦ ἐγένετο \q \v 34 "For who has known the mind of the Lord \q or who has become his advisor? "For who has the of the or who has become his ? "For who has known the mind of the Lord \q or who has become his advisor? Ἢ τίς προέδωκεν αὐτῷ καὶ ἀνταποδοθήσεται αὐτῷ \s5 \q \v 35 Or who has first given anything to God, \q that God must repay him?" Or who has first given anything to God, that God must repay him?" Or who has first given anything √ to God, √ \q that God must repay him?" ὅτι ἐξ αὐτοῦ καὶ δι᾽ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν \p \v 36 For from him and through him and to him are all things. To him be the glory forever. Amen. For from him and through him and to him are all things. To him be the . Amen. For from him and through him and to him are √ √ all things. To him be the glory √ √ √ forever. Amen. Παρακαλῶ οὖν ὑμᾶς ἀδελφοί διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν εὐάρεστον τῷ Θεῷ τὴν λογικὴν λατρείαν ὑμῶν \s5 \c 12 \p \v 1 I urge you therefore, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God. This is your reasonable service. I you therefore, , by the of , to present your a , , acceptable to . This is your reasonable . I urge you therefore, brothers, by the mercies √ of God, to present your √ bodies a living sacrifice, holy, acceptable √ to God. This is your √ reasonable service. καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον \v 2 Do not be conformed to this world, but be transformed by the renewal of your mind. Do this so that you can test and approve what is the good, acceptable, and perfect will of God. Do not be conformed to this , but be transformed by the renewal of your . Do this so that you can and approve what is the , acceptable, and . √ not Do [1] be conformed to this √ world, but be transformed by the renewal of your mind. Do this √ √ so that you can test and approve what is the good, √ acceptable, and perfect √ will √ of God. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ᾽ ὃ δεῖ φρονεῖν ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισεν μέτρον πίστεως \s5 \p \v 3 For by the grace that was given to me I say to everyone among you: Do not think of yourself more highly than you ought, but rather, think with sober judgment, each according to the measure of faith that God has given you. For by the that was given to me I say to everyone among you: Do not of yourself more highly than you ought, but rather, with judgment, each according to the measure of that has given you. For by the grace that was given to me I say to everyone √ √ among you: not Do [1] think of yourself more highly than √ you ought, but rather, think with √ sober judgment, each according to the measure of faith that God has given you. καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν \s5 \v 4 For we have many members in one body, but not all the members have the same function. For we have many in one , but not all the have function. For √ we have many members in one body, but not all the members have the same function. οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ τὸ δὲ καθ᾽ εἷς ἀλλήλων μέλη \v 5 In the same way, we who are many are one body in Christ, and are individually members of each other. In the same way, we who are many are one , and are individually of each other. In the same way, who are many we [1] [2] are one body in Christ, and are √ √ √ individually members of each other. Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως \s5 \v 6 We have different gifts according to the grace that was given to us. If one's gift is prophecy, let it be done according to the proportion of his faith. We have different according to the that was given to us. If one's gift is , let it be done according to the proportion of his . We have √ different gifts according to the grace that was given to us. If one's gift is prophecy, let it be done according to the proportion of his faith. εἴτε διακονίαν ἐν τῇ διακονίᾳ εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ \v 7 If one's gift is service, let him serve. If one has the gift of teaching, let him teach. If one's gift is , let him . If one has the gift of , let him . If one's gift is service, √ √ √ let him serve. If one has the gift of teaching, √ √ √ let him teach. εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει ὁ μεταδιδοὺς ἐν ἁπλότητι ὁ προϊστάμενος ἐν σπουδῇ ὁ ἐλεῶν ἐν ἱλαρότητι \v 8 If one's gift is encouragement, let him encourage. If one's gift is giving, let him do it generously. If one's gift is leading, let it be done with diligence. If one's gift is in showing mercy, let it be done with cheerfulness. If one's gift is , let him . If one's gift is giving, let him do it generously. If one's gift is , let it be done with . If one's gift is in showing , let it be done with cheerfulness. If one's gift is √ encouragement, √ √ √ let him encourage. If one's gift is √ giving, let him do it √ √ generously. If one's gift is √ leading, let it be done √ √ with diligence. If one's gift is in √ showing mercy, let it be done √ √ with cheerfulness. Ἡ ἀγάπη ἀνυπόκριτος ἀποστυγοῦντες τὸ πονηρόν κολλώμενοι τῷ ἀγαθῷ \s5 \p \v 9 Let love be without hypocrisy. Abhor what is evil; hold on to that which is good. Let be without . Abhor what is ; hold on to that which is . √ love Let [1] be without hypocrisy. Abhor √ √ what is evil; hold on to √ √ that which is good. τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι τῇ τιμῇ ἀλλήλους προηγούμενοι \v 10 Concerning love of the brothers, be affectionate to one another. Concerning honor, respect one another. Concerning love of the , be affectionate to one another. Concerning , respect one another. √ √ Concerning love of the brothers, be affectionate to one another. √ Concerning honor, respect one another. τῇ σπουδῇ μὴ ὀκνηροί τῷ πνεύματι ζέοντες τῷ Κυρίῳ δουλεύοντες \s5 \v 11 Concerning diligence, do not be hesitant. Concerning the spirit, be eager. Concerning the Lord, serve him. Concerning , do not be hesitant. Concerning the , be eager. Concerning the , him. √ Concerning diligence, not do [1] be hesitant. √ Concerning the spirit, be eager. √ Concerning the Lord, serve him. τῇ ἐλπίδι χαίροντες τῇ θλίψει ὑπομένοντες τῇ προσευχῇ προσκαρτεροῦντες \v 12 Rejoice in hope, endure tribulation, be faithful in prayer. Rejoice in , , be faithful in . Rejoice √ in hope, endure √ tribulation, be faithful √ in prayer. ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες τὴν φιλοξενίαν διώκοντες \v 13 Share in the needs of God's holy people. Find many ways to show hospitality. Share in the needs of God's people. Find many ways to show hospitality. Share in the needs √ √ of God's holy people. Find many ways to show √ hospitality. Εὐλογεῖτε τοὺς διώκοντας ὑμᾶς εὐλογεῖτε καὶ μὴ καταρᾶσθε \s5 \v 14 Bless those who persecute you; bless and do not curse. Bless those who you; and do not . Bless those who persecute you; bless and not do [1] curse. χαίρειν μετὰ χαιρόντων κλαίειν μετὰ κλαιόντων \v 15 Rejoice with those who rejoice; weep with those who weep. Rejoice with those who ; with those who . Rejoice with those who rejoice; weep with those who weep. τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες μὴ τὰ ὑψηλὰ φρονοῦντες ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς \v 16 Be of the same mind toward one another. Do not think in proud ways, but accept lowly people. Do not be wise in your own thoughts. Be of the same mind toward one another. Do not in ways, but accept people. Do not be in your own . the same Be of [1] [2] mind toward one another. not Do [3] think √ in proud ways, but accept √ √ lowly people. not Do [4] be wise in your own thoughts. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων \s5 \v 17 Repay no one evil for evil. Do good things in the sight of all people. Repay no one for . Do in the sight of all people. Repay no one evil for evil. Do good things in the sight of all people. εἰ δυνατόν τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες \v 18 If possible, as far as it depends on you, live at peace with all people. If , as far as it depends on you, live at with all people. If possible, √ √ √ as far as it depends on you, live at peace with all people. μὴ ἑαυτοὺς ἐκδικοῦντες ἀγαπητοί ἀλλὰ δότε τόπον τῇ ὀργῇ γέγραπται γάρ Ἐμοὶ ἐκδίκησις ἐγὼ ἀνταποδώσω λέγει Κύριος \s5 \v 19 Do not avenge yourselves, beloved, but give way to the wrath of God. For it is written, "'Vengeance belongs to me; I will repay,' says the Lord." Do not yourselves, , but give way to the of God. For it , "'Vengeance belongs to me; I will repay,' says the ." not Do [1] avenge yourselves, beloved, but give way to the wrath of God. For it is written, "'Vengeance belongs to me; I will repay,' says the Lord." Ἀλλὰ Ἐὰν πεινᾷ ὁ ἐχθρός σου ψώμιζε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ \q \v 20 But "if your enemy is hungry, feed him. \q If he is thirsty, give him a drink. \q For if you do this, you will heap coals of fire on his head." \m But "if your is hungry, feed him. If he is thirsty, give him a drink. For if you do this, you will heap coals of on his ." But "if your √ enemy is hungry, feed him. \q If he is thirsty, him give [1] a drink. \q For if you do this, you will heap coals of fire on his √ head." \m Μὴ νικῶ ὑπὸ τοῦ κακοῦ ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν \p \v 21 Do not be overcome by evil, but overcome evil with good. Do not be overcome by , but overcome with . not Do [1] be overcome by √ √ evil, but overcome √ √ evil with √ √ good. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ Θεοῦ αἱ δὲ οὖσαι ὑπὸ Θεοῦ τεταγμέναι εἰσίν \s5 \c 13 \p \v 1 Let every soul be subject to higher authorities, for there is no authority unless it comes from God. The authorities that exist have been appointed by God. Let every higher , for there is no authority unless it comes from . The that exist have been by . every soul Let [1] [2] be subject to higher authorities, for there is no authority √ √ unless it comes from God. The authorities that √ exist √ have been appointed by God. ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται \v 2 Therefore he who rebels against that authority opposes the command of God; and those who oppose it will receive judgment on themselves. Therefore he who against that the of ; and those who oppose it will on themselves. Therefore he who rebels against that authority opposes the command √ of God; and those who oppose it will receive judgment on themselves. οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν τὸ ἀγαθὸν ποίει καὶ ἕξεις ἔπαινον ἐξ αὐτῆς \s5 \v 3 For rulers are not a terror to those who do good deeds, but to those who do evil deeds. Do you desire to have no fear of the one in authority? Do what is good, and you will receive his praise. For are not a to those who , but to those who deeds. Do you desire to have no of the one in ? Do what is , and you will receive his praise. For √ rulers are not a terror to those who do good deeds, but those who do √ to [2] evil deeds. Do you desire √ no to have [1] fear of √ √ the one in authority? Do what is good, and you will receive √ √ his praise. Θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν ἐὰν δὲ τὸ κακὸν ποιῇς φοβοῦ οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ Θεοῦ γὰρ διάκονός ἐστιν ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι \v 4 For he is a servant of God to you for good. But if you do what is evil, be afraid; for he does not carry the sword for no reason. For he is a servant of God, an avenger for wrath on the one who does evil. For he is a of to you for . But if you what is , be ; for he does not the . For he is a of , an for on the one who does . For he is a servant of God to you for √ √ good. But if you do what is evil, be afraid; for not he does [1] carry the sword for no reason. For he is a servant of God, an avenger for wrath on the one who does evil. Διὸ ἀνάγκη ὑποτάσσεσθαι οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν \v 5 Therefore you must be subject, not only because of the wrath, but also because of conscience. Therefore you must be , not only because of the , but also because of . Therefore you must be subject, not only because of the wrath, but also because of √ conscience. διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε λειτουργοὶ γὰρ Θεοῦ εἰσιν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες \s5 \v 6 Because of this you pay taxes also. For authorities are servants of God, who attend to this very thing continually. Because of this you pay also. For authorities are of , who attend to this very thing continually. √ Because of this you pay taxes also. For authorities are servants of God, √ √ √ to this very thing who attend [1] continually. ἀπόδοτε πᾶσιν τὰς ὀφειλάς τῷ τὸν φόρον τὸν φόρον τῷ τὸ τέλος τὸ τέλος τῷ τὸν φόβον τὸν φόβον τῷ τὴν τιμὴν τὴν τιμήν \v 7 Pay to everyone what is owed to them: tax to whom tax is due, toll to whom toll is due, fear to whom fear is due, honor to whom honor is due. Pay to everyone what is owed to them: tax to whom tax is due, to whom is due, to whom is due, to whom is due. Pay to everyone what is owed to them: √ tax to whom √ tax is due, √ toll to whom √ toll is due, √ fear to whom √ fear is due, √ honor to whom √ honor is due. Μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν \s5 \p \v 8 Owe no one anything, except to love one another. For he who loves his neighbor has fulfilled the law. Owe no one anything, except to one another. For he who his has . Owe no one anything, √ √ except to love √ one another. For he who loves his neighbor has fulfilled the law. τὸ γάρ Οὐ μοιχεύσεις Οὐ φονεύσεις Οὐ κλέψεις Οὐκ ἐπιθυμήσεις καὶ εἴ τις ἑτέρα ἐντολή ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται ἐν τῷ Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν \v 9 The commandments, "Do not commit adultery, do not murder, do not steal, do not covet," and if there is any other commandment it is summed up in this, "Love your neighbor as yourself." The , "Do not commit , do not , do not steal, do not ," and if there is any other it is summed up in this, "Love your as yourself." The commandments, √ not "Do [1] commit adultery, not do [2] murder, not do [3] steal, not do [4] covet," and if there is any other commandment it is summed up in √ √ this, √ √ "Love your √ neighbor as yourself." ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται πλήρωμα οὖν νόμου ἡ ἀγάπη \v 10 Love does no harm to a neighbor. Therefore, love is the fulfillment of the law. Love does no to a . Therefore, is the of . √ Love does no harm to a neighbor. Therefore, √ love is the fulfillment of the law. Καὶ τοῦτο εἰδότες τὸν καιρόν ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν \s5 \p \v 11 Because of this, you know the time, that it is already the hour for you to awake out of sleep. For now our salvation is nearer than when we first believed. Because of this, you the , that it is already the for you to awake out of . For now our is nearer than when we first . √ Because of this, you know the time, that it is already the hour for you to awake out of sleep. For now our √ salvation is nearer than when first we [1] believed. ἡ νὺξ προέκοψεν ἡ δὲ ἡμέρα ἤγγικεν ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός \v 12 The night has advanced, and the day is near. Let us therefore put aside the works of darkness, and let us put on the armor of light. The night has advanced, and the is near. Let us therefore aside the of , and let us put the of . The night has advanced, and the day is near. therefore Let us [1] put aside the works √ of darkness, and let us put on the armor √ of light. ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν μὴ κώμοις καὶ μέθαις μὴ κοίταις καὶ ἀσελγείαις μὴ ἔριδι καὶ ζήλῳ \s5 \v 13 Let us walk appropriately, as in the day, not in drunken celebrations or drunkenness; and let us not walk in sexual immorality or in uncontrolled lust, and not in strife or jealousy. Let us appropriately, as in the , not in drunken celebrations or ; and let us not walk in sexual immorality or in uncontrolled , and not in strife or . Let us walk appropriately, as in the day, not in drunken celebrations or drunkenness; and not let us [1] walk in sexual immorality or in uncontrolled lust, and not in strife or jealousy. ἀλλὰ ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας \v 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its lusts. But the , and make no provision for the , to gratify its . But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its lusts. Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε μὴ εἰς διακρίσεις διαλογισμῶν \s5 \c 14 \p \v 1 Receive anyone who is weak in faith, without giving judgment about arguments. Receive anyone who is weak in , without giving judgment about arguments. Receive anyone √ who is weak √ in faith, without √ √ giving judgment about arguments. ὃς μὲν πιστεύει φαγεῖν πάντα ὁ δὲ ἀσθενῶν λάχανα ἐσθίει \v 2 One person has faith to eat anything, another who is weak eats only vegetables. One person to eat anything, another who is weak eats only vegetables. One person √ has faith to eat anything, another who √ is weak eats only vegetables. ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω ὁ Θεὸς γὰρ αὐτὸν προσελάβετο \s5 \v 3 May the one who eats everything not despise the one who does not; and may the one who does not eat everything not judge the other who eats everything. For God has accepted him. May the one who eats everything not the one who does not; and may the one who does not eat everything not the other who eats everything. For has accepted him. the one who eats everything not May [1] [2] [3] [4] despise the one who does not; √ and the one who does not eat everything not may [5] [6] [7] [8] [9] judge the other who eats everything. For √ God has accepted him. σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει σταθήσεται δέ δυνατεῖ γὰρ ὁ Κύριος στῆσαι αὐτόν \v 4 Who are you, you who judge a servant belonging to someone else? It is before his own master that he stands or falls. But he will be made to stand, for the Lord is able to make him stand. Who are you, you who a belonging to someone else? It is before his own that he stands or falls. But he will be made to stand, for the is able to make him stand. Who are you, you who judge a servant belonging to someone else? It is √ before his own master that he stands or falls. But he will be made to stand, for the Lord is able him to make [1] stand. Ὃς μὲν γὰρ κρίνει ἡμέραν παρ᾽ ἡμέραν ὃς δὲ κρίνει πᾶσαν ἡμέραν ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω \s5 \v 5 One person values one day above another. Another has concluded that every day is equal. Let each person be convinced in his own mind. One person values one above another. Another has concluded that every is equal. Let each person be in his own . One person √ √ values √ √ √ one day above another. √ Another √ has concluded that every day is equal. each person Let [1] be convinced in his own √ mind. 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 \v 6 He who observes the day, observes it for the Lord; and he who eats, eats for the Lord, for he gives thanks to God. He who does not eat, refrains from eating for the Lord; he also gives thanks to God. He who observes the , observes it for the ; and he who eats, eats for the , for he gives thanks to . He who does not eat, refrains from eating for the ; he also gives thanks to . He who observes the day, observes it for the Lord; and he who eats, eats for the Lord, for he gives thanks √ to God. √ He who not does [1] eat, √ √ refrains from eating for the Lord; also he [2] gives thanks √ to God. Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ καὶ οὐδεὶς ἑαυτῷ ἀποθνῄσκει \s5 \v 7 For none of us lives for himself, and none dies for himself. For none of us for himself, and none for himself. For none of us lives for himself, and none dies for himself. ἐάν τε γὰρ ζῶμεν τῷ Κυρίῳ ζῶμεν ἐάν τε ἀποθνήσκωμεν τῷ Κυρίῳ ἀποθνήσκομεν ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν τοῦ Κυρίου ἐσμέν \v 8 For if we live, we live for the Lord, and if we die, we die for the Lord. Then whether we live or die, we are the Lord's. For if we , we for the , and if we , we for the . Then whether we or , we are the . For if √ we live, we live for the Lord, and if we die, we die for the Lord. Then whether √ we live √ or die, we are the Lord's. εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ \v 9 For to this purpose Christ died and lived again, that he might be Lord of both the dead and those who are living. For to this purpose and again, that he might be of both the and those who are . For √ √ to this purpose Christ died and lived again, that he might be Lord both of [1] the dead and those who are living. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Θεοῦ \s5 \v 10 But you, why do you judge your brother? And you, why do you despise your brother? For we will all stand before the judgment seat of God. But you, why do you your ? And you, why do you your ? For we will all stand before the of . But you, why do you judge your √ brother? √ And you, why do you despise your √ brother? For all we will [1] stand before the judgment seat √ of God. γέγραπται γάρ Ζῶ ἐγώ λέγει Κύριος ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ \v 11 For it is written, \q "As I live," says the Lord, "to me every knee will bend, \q and every tongue will confess to God." For it , "As I ," says the , "to me every knee , and every will to ." For it is written, \q "As I live," says the Lord, √ "to me every knee will bend, \q and every tongue will confess √ to God." Ἄρα οὖν ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει τῷ Θεῷ \s5 \m \p \v 12 So then, each one of us will give an account of himself to God. So then, each one of us will give an of himself to . So then, each one of us will give an account of himself √ to God. Μηκέτι οὖν ἀλλήλους κρίνωμεν ἀλλὰ τοῦτο κρίνατε μᾶλλον τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον \p \v 13 Therefore, let us no longer judge one another, but instead decide this, that no one will place a stumbling block or a snare for his brother. Therefore, let us no longer one another, but instead this, that no one will place a block or a for his . Therefore, no longer let us [1] judge one another, but instead decide this, that √ √ no one will place a stumbling block or a snare for his brother. Οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾽ ἑαυτοῦ εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι ἐκείνῳ κοινόν \s5 \v 14 I know and am persuaded in the Lord Jesus that nothing is unclean by itself. Only for him who considers anything to be unclean, for him it is unclean. I and that nothing is by itself. Only for him who considers anything to be , for him it is . I know and am persuaded in the Lord Jesus that nothing is unclean by itself. √ √ Only for him who considers anything to be unclean, for him it is unclean. εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται οὐκέτι κατὰ ἀγάπην περιπατεῖς μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν \v 15 If because of food your brother is hurt, you are no longer walking in love. Do not destroy with your food one for whom Christ died. If because of food your is , you are no longer in . Do not with your food one for whom . If √ because of food your √ brother is hurt, no longer you are [1] walking in love. not Do [2] destroy your √ with [3] food one for whom Christ died. Μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν \s5 \v 16 So do not allow what you consider to be good to be spoken of as evil. So not allow what you consider to be to be . So not what you consider to be good do [1] allow [2] [3] [4] [5] to be spoken of as evil. οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν Πνεύματι Ἁγίῳ \v 17 For the kingdom of God is not about food and drink, but about righteousness, peace, and joy in the Holy Spirit. For the is not about food and drink, but about , , and in the . For the kingdom √ of God is not about food and drink, but about righteousness, √ peace, and joy in the Holy Spirit. ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ Θεῷ καὶ δόκιμος τοῖς ἀνθρώποις \s5 \v 18 For the one who serves Christ in this way is acceptable to God and approved by people. For the in this way is acceptable to and approved by people. For the one who serves √ Christ √ √ in this way is acceptable √ to God and approved √ by people. Ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους \v 19 So then, let us pursue the things of peace and the things that build up one another. So then, let us pursue the things of and the things that build up one another. So then, let us pursue the things √ of peace and the things that build up √ √ one another. μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ Θεοῦ πάντα μὲν καθαρά ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι \s5 \v 20 Do not destroy the work of God on account of food. All things are clean, but it is wrong for a man to eat anything that causes someone to stumble. Do not the of on account of food. All things are , but it is for a man to eat anything that someone . not Do [1] destroy the work √ of God on account of food. All things √ are clean, but it is wrong √ for a man √ to eat anything that √ √ causes someone to stumble. καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει \v 21 It is good not to eat meat, nor to drink wine, nor to do anything over which your brother stumbles. It is not to eat , nor to drink , nor to do anything over which your . It is good not √ to eat meat, nor to drink wine, nor to do anything over which your √ brother stumbles. Σὺ πίστιν ἣν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ Θεοῦ μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει \s5 \v 22 The faith you have, keep between yourself and God. Blessed is the one who does not condemn himself by what he approves. The you have, keep between yourself and . Blessed is the one who does not himself by what he approves. The faith √ you have, keep between yourself and √ √ God. Blessed is the one who not does [1] condemn himself by what he approves. ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται ὅτι οὐκ ἐκ πίστεως πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν \v 23 He who doubts is condemned if he eats, because it is not from faith. And whatever is not from faith is sin. He who doubts is if he eats, because it is not from . And whatever is not from is . He who √ doubts is condemned if he eats, because it is not from faith. And √ √ whatever is not from faith is sin. Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν καὶ μὴ ἑαυτοῖς ἀρέσκειν \s5 \c 15 \p \v 1 Now we who are strong ought to bear the weaknesses of the weak, and ought not to please ourselves. Now we who are ought to the weaknesses of the weak, and ought not to please ourselves. Now we who are strong ought to bear the weaknesses of the weak, and ought not to please ourselves. ἕκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν \v 2 Let each one of us please his neighbor for that which is good, in order to build him up. Let each one of us please his for that which is , in order to build him up. each one of us Let [1] [2] please his neighbor for that which is good, √ √ in order to build him up. καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν ἀλλὰ καθὼς γέγραπται Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ᾽ ἐμέ \s5 \v 3 For even Christ did not please himself. Instead, it was just as it is written, "The insults of those who insulted you fell on me." For even did not please himself. Instead, it was it , "The insults of those who you fell on me." For even √ Christ not did [1] please himself. Instead, it was just as it is written, "The insults of those who insulted you fell on me." ὅσα γὰρ προεγράφη εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη ἵνα διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν \v 4 For whatever was previously written was written for our instruction in order that through patience and through encouragement of the scriptures we would have hope. For whatever was previously written for our in order that through and through of the scriptures we would have . For whatever was previously written was written for our √ instruction in order that through √ patience and through √ encouragement of the scriptures we would have √ hope. Ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν \s5 \v 5 Now may the God of patience and of encouragement grant you to be of the same mind with each other according to Christ Jesus. Now may the of and of grant you to be of the same with each other according to . Now the God √ of patience and √ of encouragement may [1] [2] [3] [4] [5] grant you the same to be of [6] [7] mind with each other according to Christ Jesus. ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν Θεὸν καὶ Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ \v 6 May he do this in order that with one mind you may glorify with one mouth the God and Father of our Lord Jesus Christ. May he do this in order that with one mind you may with one mouth the and of our . May he do this in order that with one mind you may glorify with one mouth the God and Father our √ of [1] Lord Jesus Christ. Διὸ προσλαμβάνεσθε ἀλλήλους καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς εἰς δόξαν τοῦ Θεοῦ \p \v 7 Therefore receive one another, even as Christ also received you, to the glory of God. Therefore one another, even also you, to the of . Therefore receive one another, even as √ Christ also received you, to the glory √ of God. λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας Θεοῦ εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων \s5 \v 8 For I say that Christ has been made a servant of the circumcision on behalf of God's truth, in order to confirm the promises given to the patriarchs, For I say that has been made a of the on behalf of , in order to the given to the , For I say that Christ has been made a servant of the circumcision on behalf of God's truth, √ √ √ in order to confirm the promises given to the patriarchs, τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν καθὼς γέγραπται Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν καὶ τῷ ὀνόματί σου ψαλῶ \v 9 and for the Gentiles to glorify God for his mercy. As it is written, \q "Therefore I will give praise to you among the Gentiles \q and sing praise to your name." and for the to glorify for his . As it , "Therefore I will give to you among the and to your ." and for the Gentiles to glorify √ God his for [1] mercy. As it is written, \q √ √ "Therefore I will give praise to you among the Gentiles \q and sing praise your √ to [2] name." Καὶ πάλιν λέγει Εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ \s5 \m \p \v 10 Again it says, \q "Rejoice, you Gentiles, with his people." Again it says, "Rejoice, you , with his ." √ Again it says, \q "Rejoice, you Gentiles, with his √ people." Καὶ πάλιν Αἰνεῖτε πάντα τὰ ἔθνη τὸν Κύριον καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί \p \v 11 And again, \q "Praise the Lord, all you Gentiles; \q let all the peoples praise him." And again, "Praise the , all you ; let all the praise him." And again, \q "Praise the Lord, all you Gentiles; \q √ all the peoples let [1] [2] [3] praise him." Καὶ πάλιν Ἠσαΐας λέγει Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσιν \s5 \m \p \v 12 Again, Isaiah says, \q "The root of Jesse will come, the one who rises to rule over the Gentiles; in him the Gentiles will have hope." Again, says, "The root of will come, the one who to over the ; in him the will have ." √ Again, Isaiah says, \q "The root √ of Jesse will come, √ the one who rises to rule over the Gentiles; in him the Gentiles will have hope." Ὁ δὲ Θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει Πνεύματος Ἁγίου \s5 \p \v 13 Now may the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. Now may the of fill you with all and in , so that by the of the you may in . Now the God √ of hope may [1] [2] [3] fill you with all joy and peace in √ believing, √ √ so that by the power of the Holy Spirit you may abound in √ hope. Πέπεισμαι δέ ἀδελφοί μου καὶ αὐτὸς ἐγὼ περὶ ὑμῶν ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης πεπληρωμένοι πάσης τῆς γνώσεως δυνάμενοι καὶ ἀλλήλους νουθετεῖν \s5 \p \v 14 I myself am also convinced about you, my brothers. I am convinced that also you yourselves are full of goodness, filled with all knowledge. I am convinced that you are also able to instruct one another. I myself am also about you, my . I am convinced that also you yourselves full of , filled with all . I am convinced that you are also to one another. √ I myself also am [1] convinced about you, my brothers. I am convinced that also yourselves you [1] are full of goodness, filled with all √ knowledge. I am convinced that also you are [2] able to instruct one another. τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους ὡς ἐπαναμιμνήσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ \s5 \v 15 But I am writing more boldly to you about some things in order to remind you again, because of the grace given me by God. But I am writing more to you about some things in order to remind you again, because of the given me by . But I am writing more boldly to you √ √ about some things √ √ in order to remind you again, because of the grace √ given me by √ God. εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος ἡγιασμένη ἐν Πνεύματι Ἁγίῳ \v 16 This grace was that I should be a servant of Christ Jesus sent to the Gentiles, to offer as a priest the gospel of God, so that the offering of the Gentiles might become acceptable, sanctified by the Holy Spirit. This grace was that I should be a of sent to the , to the of , so that the of the might become acceptable, by the . This grace was √ √ √ √ that I should be a servant of Christ Jesus sent to the Gentiles, to offer as a priest the gospel √ of God, so that the offering of the Gentiles might become acceptable, sanctified by the Holy Spirit. Ἔχω οὖν τὴν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν Θεόν \s5 \v 17 In Christ Jesus I have reason to boast of my service for God. In I have reason to of my service for . In Christ Jesus I have √ √ reason to boast of my service √ for √ God. οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι᾽ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ \v 18 For I will not dare to speak of anything except what Christ has accomplished through me for the obedience of the Gentiles. These are things done by word and action, For I will not to speak of anything except what has accomplished through me for the of the . These are things done by and , For not I will [1] dare to speak of anything except what Christ has accomplished through me for the obedience of the Gentiles. These are things done by word and action, ἐν δυνάμει σημείων καὶ τεράτων ἐν δυνάμει Πνεύματος θεοῦ ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ \v 19 by the power of signs and wonders, and by the power of the Spirit of God. This was so that from Jerusalem, and round about as far as Illyricum, I might fully carry out the gospel of Christ. by the of and , and by the power of the . This was so that from , and round about as far as Illyricum, I might fully carry out the of . by the power of signs and wonders, and by the power of the Spirit of God. This was so that from Jerusalem, and round about as far as √ Illyricum, √ √ I might fully carry out the gospel √ of Christ. οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός ἵνα μὴ ἐπ᾽ ἀλλότριον θεμέλιον οἰκοδομῶ \s5 \v 20 In this way, my desire has been to proclaim the gospel, but not where Christ is known by name, in order that I might not build upon another man's foundation. In this way, my desire has been to the , but not where is known by , in order that I might not build upon another man's . In this way, √ my desire has been to proclaim the gospel, but not where Christ is known by name, in order that not I might [1] build upon another man's foundation. ἀλλὰ καθὼς γέγραπται Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν \v 21 It is as it is written: \q "Those to whom no report of him came will see him, \q and those who have not heard will understand." It it is : "Those to whom no of him came will see him, and those who have not heard will ." √ It is as it is written: \q "Those to whom no report of him came will see him, \q and those who not have [1] heard will understand." Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς \s5 \p \v 22 Therefore I was also hindered many times from coming to you. Therefore I was also hindered many from coming to you. Therefore also I was [1] hindered √ many times √ √ from coming to you. Νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ ἱκανῶν ἐτῶν \v 23 But now, I no longer have any place in these regions, and I have been longing for many years to come to you. But now, I no longer have any place in these regions, and I have been longing for many to come to you. But now, no longer I [1] have any place in these √ regions, and √ √ I have been longing for many years √ to come to you. ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ \s5 \v 24 I hope to see you when I pass through there on my way to Spain, and to be helped by you on my journey there, once I have enjoyed your company for a while. I to see you when I pass through there on my way to Spain, and to be helped by you on my journey there, once I have enjoyed your company for a while. √ I hope to see you when √ I pass through there on my way to √ Spain, and by you to be helped [1] [2] on my journey there, √ √ once I have enjoyed your company √ √ for a while. Νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις \v 25 But now I am going to Jerusalem, serving God's holy people. But now I am going to , God's people. But now I am going to Jerusalem, serving √ √ God's holy people. εὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ \s5 \v 26 For it was the good pleasure of Macedonia and Achaia to make a certain contribution to the poor among God's holy people who are in Jerusalem. For it was the of and Achaia to make a certain to the poor among God's people who are in . For it was the good pleasure of Macedonia and Achaia to make a certain contribution to √ √ the poor √ √ among God's holy people who are in Jerusalem. εὐδόκησαν γάρ καὶ ὀφειλέται εἰσὶν αὐτῶν εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς \v 27 Yes, it was their good pleasure, and they owe it to them. For if the Gentiles have shared in their spiritual things, they owe it to the Jews to minister to them with their material things. Yes, it was their , and they owe it to them. For if the have shared in their things, they owe it to the Jews to them with their material things. Yes, it was their good pleasure, √ and √ √ √ they owe it to them. For if √ the Gentiles have shared their in [1] spiritual things, they owe it to the Jews to minister to them √ with √ √ their material things. Τοῦτο οὖν ἐπιτελέσας καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον ἀπελεύσομαι δι᾽ ὑμῶν εἰς Σπανίαν \s5 \v 28 Therefore, when I have completed this task and have made sure that they receive all that was collected, I will go to Spain and visit you on the way. Therefore, when I have completed this task and have made sure that they receive all that was collected, I will go to Spain and visit you on the way. Therefore, when I have completed this task and √ √ √ √ √ have made sure that they receive all that was collected, I will go to Spain √ √ and visit you on the way. οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι \v 29 I know that when I come to you I will come in the fullness of the blessing of Christ. I that when I come to you I will come in the fullness of the of . I know √ that when I come to you I will come in the fullness of the blessing of Christ. Παρακαλῶ δὲ ὑμᾶς ἀδελφοί διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ Πνεύματος συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν Θεόν \s5 \p \v 30 Now I urge 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. Now I urge you, , by our , and by the of the , that you strive together with me in your to for me. Now I urge 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. ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ καὶ ἡ διακονία μου ἡ εἰς Ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται \v 31 Pray that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may be acceptable to God's holy people. Pray that I may from those who are in Judea, and that my for may be acceptable to God's people. Pray that I may be rescued from those who are disobedient in √ Judea, and that my service √ for Jerusalem may be acceptable √ √ to God's holy people. ἵνα ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς διὰ θελήματος Θεοῦ συναναπαύσωμαι ὑμῖν \v 32 Pray that I may come to you in joy through the will of God, and that I may, together with you, find rest. Pray that I may come to you in through the , and that I may, together with you, find rest. Pray that I may come to you in joy through the will of God, and that with you, I may, together [1] find rest. Ὁ δὲ Θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν ἀμήν \s5 \v 33 May the God of peace be with you all. Amen. May the of be with you all. Amen. May the √ God √ of peace be with you all. Amen. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς \s5 \c 16 \p \v 1 I commend to you Phoebe our sister, who is a servant of the church that is in Cenchreae, I commend to you Phoebe our , who is a of the that is in Cenchreae, I commend √ to you Phoebe our √ sister, who is √ a servant of the church that is in Cenchreae, ἵνα αὐτὴν προσδέξησθε ἐν Κυρίῳ ἀξίως τῶν ἁγίων καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ \v 2 in order that you may receive her in the Lord. Do this in a manner worthy of God's holy people, and provide her with whatever help she may need from you, for she has been a great help to many and to myself as well. in order that you may her . Do this in a manner of God's people, and provide her with whatever help she may need from you, for she has been a great help to many and to myself as well. in order that you may receive her in the Lord. Do this in a manner worthy √ √ of God's holy people, and provide her with √ √ whatever help she may need from you, √ for she has been a great help to many and √ √ to myself as well. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ \s5 \p \v 3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus, Greet Priscilla and , my , Greet Priscilla and Aquila, my √ √ fellow workers in Christ Jesus, οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν \v 4 who for my life risked their own lives. I give thanks to them, and not only I, but also all the churches of the Gentiles. who for my life risked their own . I give thanks to them, and not only I, but also all the of the . who for my √ life risked their own √ lives. I give thanks to them, and not only I, but also all the churches of the Gentiles. καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν Ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν \p \v 5 Greet the church that is in their house. Greet Epaenetus my beloved, who is the firstfruit of Asia to Christ. Greet the that is in their . Greet Epaenetus my , who is the of to . Greet √ the church that is in their house. Greet Epaenetus my √ beloved, who is the firstfruit √ of Asia to Christ. Ἀσπάσασθε Μαριάν ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς \s5 \p \v 6 Greet Mary, who has labored hard for you. Greet , who has for you. Greet Mary, who has labored hard for you. Ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ \p \v 7 Greet Andronicus and Junia, my kinsmen and fellow prisoners. They are well known among the apostles, and they were in Christ before me. Greet Andronicus and Junia, my and fellow . They are well known among the , and they were before me. Greet Andronicus and Junia, my √ √ kinsmen and √ fellow prisoners. They are well known among the apostles, and they were in Christ before me. Ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν Κυρίῳ \p \v 8 Greet Ampliatus, my beloved in the Lord. Greet Ampliatus, my . Greet Ampliatus, my √ beloved in the Lord. Ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου \s5 \p \v 9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Urbanus, our , and Stachys, my . Greet Urbanus, our √ √ fellow worker in Christ, and Stachys, my √ beloved. Ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ Ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου \p \v 10 Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Greet Apelles, the approved . Greet those who are of the household of Aristobulus. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου Ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν Κυρίῳ \p \v 11 Greet Herodion, my kinsman. Greet those of the household of Narcissus who are in the Lord. Greet Herodion, my . Greet those of the household of Narcissus who are . Greet Herodion, my √ √ kinsman. Greet those of the household of Narcissus who are in the Lord. Ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν Κυρίῳ Ἀσπάσασθε Περσίδα τὴν ἀγαπητήν ἥτις πολλὰ ἐκοπίασεν ἐν Κυρίῳ \s5 \p \v 12 Greet Tryphaena and Tryphosa, laborers in the Lord. Greet Persis the beloved, who has labored much in the Lord. Greet Tryphaena and Tryphosa, . Greet Persis the , who has much . Greet Tryphaena and Tryphosa, √ laborers in the Lord. Greet Persis the beloved, who has labored much in the Lord. Ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν Κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ \p \v 13 Greet Rufus, chosen in the Lord, and his mother and mine. Greet Rufus, , and his mother and mine. Greet Rufus, √ chosen in the Lord, and his √ mother and mine. Ἀσπάσασθε Ἀσύνκριτον Φλέγοντα Ἑρμῆν Πατρόβαν Ἑρμᾶν καὶ τοὺς σὺν αὐτοῖς ἀδελφούς \p \v 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the who are with them. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ καὶ Ὀλυμπᾶν καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους \s5 \p \v 15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all God's holy people who are with them. Greet Philologus and Julia, Nereus and his , and Olympas, and all God's people who are with them. Greet Philologus and Julia, Nereus and his √ sister, and Olympas, and all √ √ God's holy people who are with them. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ \p \v 16 Greet one another with a holy kiss. All the churches of Christ greet you. Greet one another with a . All the of you. Greet one another with a holy kiss. All the churches √ of Christ greet you. Παρακαλῶ δὲ ὑμᾶς ἀδελφοί σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας καὶ ἐκκλίνετε ἀπ᾽ αὐτῶν \s5 \p \v 17 Now I urge you, brothers, to watch out for those who cause divisions and stumbling contrary to the teaching that you have learned. Turn away from them. Now I urge you, , to for those who divisions and contrary to the that you have learned. Turn away from them. Now I urge you, brothers, to watch out for those who cause √ divisions and √ stumbling contrary to the teaching that you have learned. √ Turn away from them. οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων \v 18 For people such as these do not serve our Lord Christ, but their own stomach. By their smooth and flattering speech they deceive the hearts of the innocent. For people such these do not our , but their own stomach. By their smooth and speech they deceive the of the . For people such as these not do [1] serve our √ Lord Christ, but their own √ stomach. √ By their and flattering smooth [2] [3] speech they deceive the hearts √ √ of the innocent. Ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο ἐφ᾽ ὑμῖν οὖν χαίρω θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν ἀκεραίους δὲ εἰς τὸ κακόν \s5 \v 19 For your example of obedience reaches everyone. I rejoice, therefore, over you, but I want you to be wise as to that which is good, and innocent to that which is evil. For your example of reaches everyone. I , therefore, over you, but I want you to be as to that which is , and to that which is . For your example of √ obedience reaches √ everyone. I rejoice, therefore, over you, but I want you to be wise √ √ good as to that which is good, and innocent √ √ evil to that which is evil. Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ μεθ᾽ ὑμῶν \v 20 The God of peace will soon crush Satan under your feet. \p The grace of our Lord Jesus Christ be with you. The of will soon crush under your feet. The of our Christ be with you. The √ God √ of peace √ √ soon will [1] crush √ Satan under your √ feet. \p The grace our √ of [2] Lord Jesus Christ be with you. Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός μου καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου \s5 \p \v 21 Timothy, my fellow worker, greets you, and Lucius, Jason, and Sosipater, my kinsmen. , my , you, and Lucius, Jason, and Sosipater, my . Timothy, my √ √ fellow worker, greets you, and Lucius, √ Jason, and Sosipater, my √ √ kinsmen. Ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν Κυρίῳ \v 22 I, Tertius, who write this epistle down, greet you in the Lord. I, Tertius, who write this down, you . I, Tertius, who write this epistle down, greet you in the Lord. Ἀσπάζεται ὑμᾶς Γάϊος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας Ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός \s5 \v 23 Gaius, the host for me and for the whole church, greets you. Erastus, the treasurer of the city, greets you, with Quartus the brother. Gaius, the host for me and for the whole , you. Erastus, the treasurer of the city, you, with Quartus the . Gaius, √ √ the host for me and for the whole church, greets you. Erastus, the treasurer of the city, greets you, √ with Quartus the brother. Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου \s5 \q \v 25 Now to him who is able to make you strong according to my gospel and the preaching of Jesus Christ, \q according to the revelation of the mystery that had been kept secret for long ages Now to him who to you according to my and the of , according to the of the that had been kept secret for long Now to him who is able you to make [1] strong according to my √ gospel and the preaching of Jesus Christ, \q according to the revelation of the mystery that had been kept secret √ ages for long ages φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατ᾽ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος \q \v 26 but now has been revealed and made known through the prophetic writings to all nations, \q by the command of the eternal God, to bring about the obedience of faith— but now has been revealed and through the writings to all , by the of the , to bring about the of — but now has been revealed and made known through the prophetic √ writings to all √ nations, \q by the command of the eternal God, √ to bring about the obedience of faith— μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν \s5 \q \v 27 to the only wise God, through Jesus Christ, be glory forever. Amen. to the only , through , be . Amen. to the only wise God, through Jesus Christ, √ be √ glory √ √ √ forever. Amen.