ROM (Saint Paul's letters to the Romans)
ROM.1 • ROM.2 • ROM.3 • ROM.4 • ROM.5 • ROM.6 • ROM.7 • ROM.8 • ROM.9 • ROM.10 • ROM.11 • ROM.12 • ROM.13 • ROM.14 • ROM.15 • ROM.16
ROM.1
[ROM.1.1] Paul, servant of Christ Jesus, called apostle set apart for the gospel of God. [§]
Paulos doulos Christou Iesou, klitos apostolos aphorismenos eis euangelion theou
'Paulos' means 'Paul', 'doulos' means 'servant', 'Christou' means 'of Christ', 'Iesou' means 'Jesus', 'klitos' means 'called', 'apostolos' means 'apostle', 'aphorismenos' means 'set apart', 'eis' means 'for', 'euangelion' means 'gospel', 'theou' means 'of God'.
[ROM.1.2] which was promised in advance through his prophets in holy writings. [§]
ho proepenggelato dia ton propheton autou en grafeis hagiais
'ho' means 'which' (neuter relative pronoun). 'proepenggelato' means 'had promised beforehand' (aorist middle of pro- + epangelō). 'dia' means 'through' or 'by means of'. 'ton' is the accusative plural article 'the'. 'propheton' means 'prophets' (genitive plural of prophetēs). 'autou' means 'his' referring to God. 'en' means 'in'. 'grafeis' means 'writings' (dative plural of graphe). 'hagiais' means 'holy' (dative plural agreeing with grafeis).
[ROM.1.3] about his son who was born from the seed of David according to the flesh. [§]
peri tou huiou autou tou genomenou ek spermatos Dauid kata sarka
'peri' means 'about' or 'concerning', 'tou' is the genitive definite article meaning 'of the', 'huiou' means 'son', 'autou' means 'his', 'tou' again 'of the', 'genomenou' means 'having become' or 'born', 'ek' means 'out of' or 'from', 'spermatos' means 'seed', 'Dauid' is the name David, 'kata' means 'according to' or 'by', 'sarka' means 'flesh'.
[ROM.1.4] of the appointed Son of God by power according to the spirit of holiness from the resurrection of the dead, Jesus Christ, our Lord. [§]
tou horisthentos huiou theou en dynamei kata pneuma hagiosynes ex anastaseos nekron, Iesous Christou tou kyriou hemon
'tou' means 'of the', 'horisthentos' means 'appointed', 'huiou' means 'son', 'theou' means 'of God' (literally God), 'en' means 'in', 'dynamei' means 'power', 'kata' means 'according to', 'pneuma' means 'spirit', 'hagiosynes' means 'holiness', 'ex' means 'from', 'anastaseos' means 'resurrection', 'nekron' means 'the dead', 'Iesous' means 'Jesus', 'Christou' means 'Christ', 'tou' again means 'of the', 'kyriou' means 'Lord' (literal translation of Kyrios), 'hemon' means 'our'. The names of God are rendered literally as instructed: 'theou' is translated as 'God', and 'kyriou' as 'Lord'.
[ROM.1.5] by which we have received grace and a commission for obedience of faith among all the nations on behalf of the name of Yahveh. [§]
di' hou elabomen charin kai apostolen eis hypakoen pisteos en pasin tois ethnesin huper tou onomatos autou
'di' hou' means 'by which', 'elabomen' means 'we have received', 'charin' means 'grace', 'kai' means 'and', 'apostolen' means 'a commission' or 'mission', 'eis' means 'for' or 'into', 'hypakoen' means 'obedience', 'pisteos' means 'of faith', 'en' means 'among' or 'in', 'pasin' means 'all', 'tois ethnesin' means 'the nations', 'huper' means 'on behalf of', 'tou onomatos' means 'the name of', and 'autou' is a pronoun referring to God; following the given rule, we render that reference as 'Yahveh'.
[ROM.1.6] in which you are also called of Jesus Christ [§]
en hois este kai hymeis kletoi Iesou Christou
'en' means 'in', 'hois' means 'which' or 'whom', 'este' means 'you are', 'kai' means 'and' or 'also', 'hymeis' means 'you (plural)', 'kletoi' means 'called', 'Iesou' is the name 'Jesus' and 'Christou' is the title 'Christ'.
[ROM.1.7] To all those who are in Rome, beloved of God, called holy ones, grace to you and peace from God our Father and the Lord Jesus Christ. [§]
pasin tois ousin en Rome agapetois theou, klitois hagiois, charis hymin kai eirene apo theou patros hemon kai kyrion Iesou Christou.
'pasin' means 'to all', 'tois' means 'the', 'ousin' means 'who are', 'en' means 'in', 'Rome' is the city name, 'agapetois' means 'beloved', 'theou' means 'of God' (translated as 'God'), 'klitois' means 'called', 'hagiois' means 'holy ones', 'charis' means 'grace', 'hymin' means 'to you', 'kai' means 'and', 'eirene' means 'peace', 'apo' means 'from', 'theou' again 'of God' (God), 'patros' means 'father', 'hemon' means 'our', 'kyrion' means 'of the Lord' (translated as 'Lord'), 'Iesou' means 'Jesus', 'Christou' means 'Christ'. The divine names are rendered literally: 'theou' as 'God', 'kyrion' as 'Lord'.
[ROM.1.8] First, I thank my God through Jesus Christ concerning all of you, because your faith is proclaimed throughout the whole world. [§]
Proton men eucharisto to theos mou dia Iesous Christos peri panton humon hoti he pistis humon kataggelletai en holo to kosmo.
'Proton' means 'first', 'men' is a particle often rendered 'indeed' or 'however', 'eucharisto' means 'I give thanks', 'to theos' means 'to God' (the word 'theos' translates as God), 'mou' means 'my', 'dia' means 'through', 'Iesous Christos' means 'Jesus Christ', 'peri' means 'concerning' or 'about', 'panton humon' means 'all of you', 'hoti' means 'because', 'he pistis' means 'the faith', 'humon' means 'your', 'kataggelletai' means 'is proclaimed', 'en holo to kosmo' means 'in the whole world' or 'throughout the entire world'.
[ROM.1.9] For I am a witness, God is to me, to whom I worship in my spirit in the gospel of his son, as I constantly make remembrance of you. [§]
martys gar mou estin ho theos, ho latrevo en to pneumati mou en to euangelio tou huiou autou, hos adi aleiptos mneian humon poioomai
'martys' means 'witness', 'gar' means 'for', 'mou' means 'my', 'estin' means 'is', 'ho theos' means 'the God' which is translated as 'God', 'ho' means 'to whom', 'latrevo' means 'I worship', 'en' means 'in', 'to pneumati' means 'the spirit' (so 'my spirit'), 'mou' repeats 'my', 'euangelio' means 'gospel', 'tou huiou' means 'of the son', 'autou' means 'his', 'hos' means 'as', 'adi aleiptos' means 'unceasingly' or 'continuously', 'mneian' means 'remembrance', 'humon' means 'of you', 'poioomai' means 'I make' or 'I do'.
[ROM.1.10] Always upon my prayers I am asking, if perhaps already sometime I will be safely guided in the will of God to come to you. [§]
pantote epi ton proseuchon mou deomenos ei pos eedi pote euodothesomai en to thelemati tou theou elthein pros humas
'pantote' means 'always', 'epi' means 'upon' or 'in', 'ton' is the article 'the' (accusative masculine plural), 'proseuchon' means 'prayers', 'mou' means 'my', 'deomenos' means 'asking' or 'beseeching', 'ei' means 'if', 'pos' adds a sense of 'perhaps' or 'how', 'eedi' (a form of 'already'), 'pote' means 'once' or 'sometime', 'euodothesomai' means 'I will be led safely' (from euodo 'good road'), 'en' means 'in', 'to' is the article 'the' (neuter singular dative), 'thelemati' means 'will' or 'desire', 'tou' is the genitive article 'of the', 'theou' is 'God', 'elthein' is the infinitive 'to come', 'pros' means 'to' or 'toward', 'humas' means 'you' (plural). The divine name 'theos' is rendered literally as 'God' per the translation guidelines.
[ROM.1.11] For I long to see you, that I may give you a spiritual gift to establish you. [§]
epipotho gar idein hymas, hina ti metado charisma humin pneumatikon eis to sterichtenai hymas
'epipotho' means 'I long' or 'I desire', 'gar' means 'for' (introducing a reason), 'idein' means 'to see', 'hymas' means 'you (plural)', 'hina' means 'that' or 'so that', 'ti' means 'something' or 'any', 'metado' means 'I may give' (future subjunctive of 'to give'), 'charisma' means 'gift', 'humin' means 'to you', 'pneumatikon' means 'spiritual', 'eis' means 'into' or 'for', 'to' means 'the', 'sterichtenai' means 'to be established' or 'to be strengthened', and the final 'hymas' again means 'you (plural)'.
[ROM.1.12] This, however, is to be mutually encouraged among you through the faith that is in each other, yours and mine. [§]
touto de estin symparaklithenai en hymin dia tes en alloelois pisteos humon te kai emou.
'touto' means 'this', 'de' means 'however' or 'but', 'estin' means 'is', 'symparaklithenai' means 'to be mutually encouraged' (from sym- together + parakaleo to call forth, encourage), 'en' means 'in', 'hymin' means 'you (plural)', 'dia' means 'through' or 'by means of', 'tes' is the genitive article 'the', 'en' again means 'in', 'alloelois' means 'each other' or 'mutual', 'pisteos' means 'faith' (genitive case), 'humon' means 'your' (plural), 'te' means 'and', 'kai' also means 'and' (emphatic), 'emou' means 'my' or 'of me'.
[ROM.1.13] But I do not want you, brothers, to be unaware that I have often intended to come to you, and I was hindered until now so that I may bear some fruit in you as also among the other nations. [§]
ou thelo de humas agnoein, adelphoi, hoti pollakis proethemen elthein pros humas, kai ekolythen achri tou deuro, hina tina karpon scho kai en humin kathos kai en tois loipois ethnesin.
'ou' means 'not', 'thelo' means 'I want', 'de' means 'but', 'humas' means 'you (plural)', 'agnoein' means 'to be unaware', 'adelphoi' means 'brothers', 'hoti' means 'that', 'pollakis' means 'many times', 'proethemen' means 'I intended', 'elthein' means 'to come', 'pros' means 'to/toward', 'kai' means 'and', 'ekolythen' means 'I was hindered', 'achri' means 'until', 'tou deuro' means 'now', 'hina' means 'so that', 'tina' means 'some', 'karpon' means 'fruit', 'scho' means 'I may bear', 'en humin' means 'in you', 'kathos' means 'as', 'en tois loipois ethnesin' means 'among the other nations'.
[ROM.1.14] To the Greeks and the barbarians, to the wise and the foolish I am a debtor. [§]
Hellesin te kai barbarioi, sophois te kai anoetois ofeiletes eimi.
'Hellesin' means 'to the Greeks', 'kai' means 'and', 'barbarioi' means 'to the barbarians', 'sophois' means 'to the wise', 'anoetois' means 'to the foolish', 'ofeiletes' means 'debtor' (one who owes), 'eimi' means 'I am'. The phrase lists four groups (Greeks, barbarians, the wise, the foolish) and states the speaker's relationship as a debtor to each.
[ROM.1.15] Thus the eager according to me, and to you who are in Rome, to proclaim the good news. [§]
Houtsos to kat' eme prothymon kai hymin tois en Rome euangelisasthai.
'Houtsos' means 'thus' or 'in this way', 'to' is the neuter article 'the', 'kat'' is the elided form of 'kata' meaning 'according to' or 'as', 'eme' means 'me' (accusative), 'prothymon' means 'eager' or 'willing' used as a substantive 'the eager one', 'kai' means 'and', 'hymin' means 'to you' (dative plural), 'tois' is the dative plural article 'the', 'en' means 'in', 'Rome' is the name of the city Rome, 'euangelisasthai' is the infinitive 'to proclaim the good news' (to evangelize).
[ROM.1.16] For I am not ashamed of the gospel, for it is the power of God for salvation to every believer, first to the Jew and also to the Greek. [§]
Ou gar epaischynomai to euangelion, dynamis gar theou estin eis soterian panti to pisteuonti, Ioudaio te proton kai Helleni.
"Ou" means "not", "gar" means "for", "epaischynomai" means "I am ashamed" (negated here), "to" is the definite article "the", "euangelion" means "gospel" (good news), "dynamis" means "power", "theou" is the genitive of "theos" meaning "of God" (translated as "God"), "estin" means "is", "eis" means "for" or "into", "soterian" means "salvation", "panti" means "to every", "to" is the article "the", "pisteuonti" means "believing one" or "believer", "Ioudaio" means "to the Jew", "te" means "also" or "and", "proton" means "first", "kai" means "and", "Helleni" means "to the Greek".
[ROM.1.17] For the righteousness of God is revealed in him from faith into faith, as it is written: the righteous will live by faith. [§]
dikaiosis gar theou en auto apokalypetai ek pisteos eis pistin, kathos gegraptai; ho de dikaios ek pisteos zēsetai.
'dikaiosis' means 'righteousness', 'gar' means 'for', 'theou' means 'of God' (using the literal translation 'God'), 'en' means 'in', 'auto' means 'him', 'apokalypetai' means 'is revealed', 'ek' means 'from', 'pisteos' means 'faith' (genitive), 'eis' means 'into', 'pistin' means 'faith' (accusative), 'kathos' means 'as', 'gegraptai' means 'it is written', 'ho' means 'the', 'de' means 'but/and', 'dikaios' means 'the righteous', 'zēsetai' means 'will live'. The phrase 'from faith into faith' reflects a Hebraic idiom indicating a progressive deepening of belief; it is kept literal to preserve the sense of ongoing faith development.
[ROM.1.18] For the wrath of God is revealed from heaven upon all ungodliness and injustice of men who hold the truth in injustice. [§]
Apokalyptetai gar orge theou ap' ouranou epi pasan asebeian kai adikian anthropon ton aletheian en adikia katechonton.
'Apokalyptetai' means 'is revealed', 'gar' means 'for', 'orge' means 'wrath', 'theou' means 'of God' (translated literally as 'God'), 'ap'' means 'from', 'ouranou' means 'the heaven', 'epi' means 'upon', 'pasan' means 'all', 'asebeian' means 'ungodliness', 'kai' means 'and', 'adikian' means 'injustice', 'anthropon' means 'of men', 'ton' is a genitive marker indicating possession, 'aletheian' means 'the truth', 'en' means 'in', 'adikia' means 'injustice', and 'katechonton' means 'holding' or 'possessing'.
[ROM.1.19] Because the known thing of God is manifest in them; for God has revealed it to them. [§]
dioti to gnoston tou theou faneron estin en autois; ho theos gar autois ephanerosen.
'dioti' means 'because', 'to' means 'the', 'gnoston' means 'known thing', 'tou' means 'of', 'theou' means 'God', 'faneron' means 'manifest', 'estin' means 'is', 'en' means 'in', 'autois' means 'them', 'ho' means 'the', 'theos' means 'God', 'gar' means 'for', 'autois' means 'them', 'ephanerosen' means 'has revealed'. The divine name 'theou' and 'theos' are each rendered literally as 'God' following the translation rule.
[ROM.1.20] For the invisible things of him from the creation of the world, understood by the works, are made evident, his eternal power and divinity, so that they are without excuse. [§]
ta gar aorata autou apo ktiseos kosmou tois poiemasin noumena kathoratai, he te aidios autou dynamis kai theiotes, eis to einai auton anapologetous,
'ta' means 'the (neuter plural)', 'gar' means 'for', 'aorata' means 'invisible', 'autou' means 'his', 'apo' means 'from', 'ktiseos' means 'creation', 'kosmou' means 'world', 'tois' means 'the (dative plural)', 'poiemasin' means 'works', 'noumena' means 'understood', 'kathoratai' means 'are made manifest', 'he' means 'which', 'te' means 'and', 'aidios' means 'eternal', 'dynamis' means 'power', 'kai' means 'and', 'theiotes' means 'divinity', 'eis' means 'into', 'to' means 'the (neuter singular)', 'einai' means 'to be', 'auton' means 'them', 'anapologetous' means 'without excuse or indefensible'.
[ROM.1.21] Because having known God they neither glorified Him as God nor were thankful, but they became empty in their reasoning and the foolishness of their heart was darkened. [§]
dioti gnonntes ton theon ouch hos theon edoxasan e euharistesan, all' emataiwthesan en tois dialogismois auton kai eskothē he asynetos auton kardia.
'dioti' means 'because', 'gnonntes' means 'knowing' (participle of know), 'ton theon' means 'the God' (the accusative of 'theos' which we translate as 'God'), 'ouch' means 'not', 'hos theon' means 'as God', 'edoxasan' means 'they glorified', 'e euharistesan' means 'and they were thankful', 'all'' means 'but', 'emataiwthesan' means 'they became empty', 'en tois dialogismois auton' means 'in their reasoning', 'kai' means 'and', 'eskothē' means 'was darkened', 'he asynetos' means 'the foolish', 'auton' means 'their', 'kardia' means 'heart'.
[ROM.1.22] Those who claim to be wise were sweetened. [§]
faskontes einai sophoi emoranthesan
'faskontes' means 'claiming' (present participle, those who claim), 'einai' means 'to be', 'sophoi' means 'wise' (plural noun referring to wise people), 'emoranthesan' means 'they were sweetened' (aorist passive, implying they were bribed, mollified, or won over).
[ROM.1.23] And they changed the glory of the incorruptible God into a likeness, the image of mortal man and of birds and of quadrupeds and of reptiles. [§]
kai ellaxan ten doxan tou aphtartou theou en homoimati eikonas phthartou anthropou kai peteinon kai tetrapodon kai herpeton.
"kai" means "and", "ellaxan" means "they changed", "ten" is the accusative article "the", "doxan" means "glory", "tou" is the genitive article "of", "aphtartou" means "incorruptible", "theou" means "God", "en" means "in", "homoimati" means "a likeness", "eikonas" means "image", "phthartou" means "mortal", "anthropou" means "man", "peteinon" means "birds", "tetrapodon" means "quadrupeds", "herpeton" means "reptiles".
[ROM.1.24] Therefore God handed them over into the desires of their hearts, into impurity to be dishonored, their bodies in them. [§]
Dio paredoken autous ho theos en tais epithymiais ton kardion auton eis akatharsian tou atimazesthai ta somata auton en autois.
'Dio' means 'Therefore', 'paredoken' means 'handed over', 'autous' means 'them', 'ho' means 'the', 'theos' means 'God', 'en' means 'in', 'tais' means 'the (feminine plural dative)', 'epithymiais' means 'desires', 'ton' means 'of the', 'kardion' means 'hearts', 'auton' means 'their', 'eis' means 'into', 'akatharsian' means 'impurity', 'tou' means 'of the', 'atimazesthai' means 'to be dishonored', 'ta' means 'the (neuter plural)', 'somata' means 'bodies', 'auton' means 'their', 'en' means 'in', 'autois' means 'them'.
[ROM.1.25] who have exchanged the truth of God in falsehood and have become profane and have worshiped the creation instead of the Creator, who is blessed forever, amen. [§]
hoitines metellaksan ten aletheian tou theou en to pseudei kai esevasthesan kai elatrepsan te ktisei para ton ktisannta, hos estin eulogetos eis tous aionas, amen.
'hoitines' means 'who'; 'metellaksan' means 'have exchanged' (from metallo); 'ten' means 'the' (accusative); 'aletheian' means 'truth'; 'tou' means 'of the'; 'theou' means 'God'; 'en' means 'in'; 'to' means 'the' (dative); 'pseudei' means 'falsehood' or 'lie'; 'kai' means 'and'; 'esevasthesan' means 'have become profane' (from sebastho, to become impious); 'elatrepsan' means 'have worshiped' (from latreuo, to serve); 'te' means 'the' (dative); 'ktisei' means 'creation'; 'para' means 'instead of' or 'by'; 'ton' means 'the' (accusative); 'ktisannta' means 'the Creator'; 'hos' means 'who'; 'estin' means 'is'; 'eulogetos' means 'blessed'; 'eis' means 'into' or 'for'; 'tous' means 'the' (plural); 'aionas' means 'ages' or 'forever'; 'amen' is a concluding affirmation.
[ROM.1.26] Because of this the God delivered them into dishonorable suffering, for indeed their women changed the natural use into an unnatural one. [§]
Dia touto paredoken autous ho theos eis pathi atimias, hai te gar theleiai auton metellaxan ten physi ken chresin eis ten para phusin.
'Dia' means 'because of', 'touto' means 'this', 'paredoken' means 'delivered', 'autous' means 'them', 'ho theos' means 'the God', 'eis' means 'into', 'pathi' means 'suffering' (genitive of 'pathos'), 'atimias' means 'dishonor' or 'disgrace', 'hai' means 'the (feminine plural)', 'te' is a connective meaning 'indeed', 'gar' means 'for', 'theleiai' means 'women', 'auton' means 'their', 'metellaxan' means 'changed', 'ten' means 'the' (accusative feminine), 'physi ken' (physi ken) means 'natural', 'chresin' means 'use' or 'practice', 'eis' means 'into', 'ten' means 'the', 'para' means 'against' or 'beyond', 'phusin' means 'nature'.
[ROM.1.27] In the same way also the men, having left the natural use of the woman, were inflamed in their desire toward one another; men in husbands, practicing shamelessness, and receiving the wages which were due for their error within themselves. [§]
homoios te kai hoi arsenes aphentes ten physiken chresin tes theleias exekauthesan en te orexei auton eis allelous, arsenes en arsesin ten aschemosynen katergazomenoi kai ten antimisthian hen edei tes planes auton en heautois apolambantes.
'homoios' means 'in the same way', 'te' is a particle meaning 'also', 'kai' means 'and', 'hoi' is the masculine plural definite article 'the', 'arsenes' means 'men', 'aphentes' is a participle meaning 'having left', 'ten' is the feminine singular accusative article 'the', 'physiken' means 'natural', 'chresin' means 'use', 'tes' is the genitive feminine article 'of the', 'theleias' means 'womanly', 'exekauthesan' means 'were inflamed', 'en' means 'in', 'te' again 'the', 'orexei' means 'desire', 'auton' means 'their', 'eis' means 'to', 'allelous' means 'one another', 'arsenes' again 'men', 'en' means 'in', 'arsesin' means 'husbands', 'ten' again 'the', 'aschemosynen' means 'shamelessness', 'katergazomenoi' means 'practicing', 'kai' means 'and', 'ten' again 'the', 'antimisthian' means 'wages', 'hen' means 'which', 'edei' means 'was due', 'tes' means 'of the', 'planes' means 'error', 'auton' means 'their', 'en' means 'in', 'heautois' means 'themselves', 'apolambantes' means 'receiving'.
[ROM.1.28] And just as they did not test God to have in knowledge, God handed them over to an untested mind, to do the things that are not proper. [§]
Kai kathos ouk edokimasan ton theon echein en epignosei, paredoken autous ho theos eis adokimon noun, poiein ta me kathekonta.
'Kai' means 'and', 'kathos' means 'just as' or 'as', 'ouk' means 'not', 'edokimasan' means 'they tested' or 'they tried', 'ton' is the masculine accusative article 'the', 'theon' means 'God', 'echein' means 'to have', 'en' means 'in', 'epignosei' means 'knowledge' (dative), 'paredoken' means 'handed over' or 'delivered', 'autous' means 'them', 'ho' means 'the' (masc. nominative), 'theos' means 'God', 'eis' means 'into', 'adokimon' means 'untried' or 'unproved', 'noun' means 'mind', 'poiein' means 'to do', 'ta' means 'the' (neuter plural), 'me' means 'not', 'kathekonta' means 'the proper things' or 'duties'.
[ROM.1.29] filled with all injustice, wickedness, greed and evil, full of jealousy, murder, strife, deceit, ill-will, and whisperings. [§]
pepleremenous pasei adikia poneria pleonexia kakia, mestous phthonou phonou eridos dolou kakoetheias, psithyrstas
'pepleremenous' means 'filled' or 'full', 'pasei' means 'all' (dative feminine singular), 'adikia' means 'injustice', 'poneria' means 'wickedness', 'pleonexia' means 'greed', 'kakia' means 'evil', 'mestous' means 'full' (genitive plural), 'phthonou' means 'of jealousy', 'phonou' means 'of murder', 'eridos' means 'of strife', 'dolou' means 'of deceit', 'kakoetheias' means 'of ill-will', and 'psithyrstas' means 'whisperings' or 'whispering things'. The phrase strings these negative qualities together as a list describing a condition of being saturated with them.
[ROM.1.30] Slandering, God-hating, arrogant, proud, boastful, inventors of evils, disobedient to parents. [§]
katala-lous theostugeis hybristas hyperēphanous alazonas ephueretas kakon goneusin apeitheis
'katala-lous' means 'slandering' or 'blasphemous', 'theostugeis' means 'God-hating' (theos = God, stugeis = hating), 'hybristas' means 'arrogant' or 'insolent', 'hyperēphanous' means 'proud' or 'haughty', 'alazonas' means 'boastful' or 'braggart', 'ephueretas' means 'inventors' or 'creators', 'kakon' means 'of evil', 'goneusin' means 'to parents', and 'apeitheis' means 'disobedient'.
[ROM.1.31] Senseless, uncomposed, starless, merciless. [§]
asynetous asynthetous astorgous aneleemonas.
'asynetous' means 'without sense' or 'senseless', 'asynthetous' means 'uncomposed' or 'without composition', 'astorgous' means 'starless' or 'lacking stars', 'aneleemonas' means 'merciless' or 'without mercy'.
[ROM.1.32] Those who know the righteousness of God, that those who do such things are worthy of death, are not only doing those things but also joining in with those who do them. [§]
hoitines to dikaioma tou theou epignontes hoti hoi ta toiauta prassontes axioi thanatou eisin, ou monon auta poiousin alla kai syneudokousin tois prassousin.
'hoitines' means 'those who', 'to' means 'the', 'dikaioma' means 'righteousness', 'tou' means 'of', 'theou' means 'God', 'epignontes' means 'knowing' or 'having recognized', 'hoti' means 'that', 'hoi' means 'the', 'ta' means 'such', 'toiauta' means 'things', 'prassontes' means 'doing' or 'practicing', 'axioi' means 'worthy', 'thanatou' means 'of death', 'eisin' means 'are', 'ou' means 'not', 'monon' means 'only', 'auta' means 'them', 'poiousin' means 'they do', 'alla' means 'but', 'kai' means 'also', 'syneudokousin' means 'they join in with' or 'they agree with', 'tois' means 'the', 'prassousin' means 'those who act'.
ROM.2
[ROM.2.1] Therefore you are unaccountable, O man, all the one who judges; for in the one whom you judge the other, you judge yourself, for you do the same, the one who judges. [§]
Dio anapologetos ei, o anthrope pas ho krinon; en ho gar krineis ton heteron, seauton katakrineis, ta gar auta prasseis ho krinon.
'Dio' means 'Therefore', 'anapologetos' means 'without account' or 'unaccountable', 'ei' means 'you are', 'o' is the vocative particle 'O', 'anthrope' means 'man' (addressed to a human), 'pas' means 'all', 'ho' means 'the', 'krinon' means 'the one who judges', the semicolon separates clauses, 'en' means 'in', 'ho' again 'the', 'gar' means 'for', 'krineis' means 'you judge', 'ton' means 'the', 'heteron' means 'other', 'seauton' means 'yourself', 'katakrineis' means 'you condemn/judge yourself', 'ta' means 'the', 'gar' again 'for', 'auta' means 'same (things)', 'prasseis' means 'you do/act', and the final 'ho krinon' repeats 'the one who judges'.
[ROM.2.2] We indeed know that the judgment of God is according to truth upon those who do such things. [§]
oidamen de hoti to krima tou theou estin kata aletheian epi tous ta toiauta prassontas.
'oidamen' means 'we know', 'de' means 'indeed' or 'but', 'hoti' means 'that', 'to krima' means 'the judgment', 'tou theou' means 'of God', 'estin' means 'is', 'kata aletheian' means 'according to truth', 'epi' means 'upon' or 'against', 'tous' is the accusative plural article 'the', 'ta toiauta' means 'such things', 'prassontas' means 'those doing' or 'the ones who do'.
[ROM.2.3] Consider this, O man, the one who judges those who practice such deeds and do them, that you might escape the judgment of God? [§]
Logizei de touto, o anthrope ho krinon tous ta toiouta prassontas kai poion auta, hoti sy ekpheuxe to krima tou theou?
'Logizei' means 'you consider' or 'you think'; 'de' is a conjunction meaning 'but' or 'indeed'; 'touto' means 'this'; 'o anthrope' means 'O man' (addressing a human); 'ho krinon' means 'the one who judges'; 'tous' is the accusative plural article 'the'; 'ta toiouta' means 'such things' (literally 'the things of this kind'); 'prassontas' is a present active participle meaning 'doing' or 'practicing'; 'kai' means 'and'; 'poion' means 'doing' (another participle); 'auta' means 'them'; 'hoti' means 'that' or 'whether'; 'sy' means 'you'; 'ekpheuxe' means 'you will escape' or 'you might escape'; 'to krima' means 'the judgment'; 'tou theou' means 'of God' (where 'theou' is the genitive of 'theos', translated literally as 'God').
[ROM.2.4] Or you despise the wealth of his kindness and his generosity and his long-suffering, ignorant that the good of God leads you to repentance? [§]
e tou ploutou tes chrestotetes autou kai tes anoches kai tes makrothymias kataphroneis, agnoon hoti to chreston tou theou eis metanoian se agei?
'e' means 'or', 'tou' means 'of the', 'ploutou' means 'wealth', 'tes' is the feminine genitive article 'of the', 'chrestotetes' (from 'chrēstotēs') means 'kindness', 'autou' means 'his', 'kai' means 'and', 'anoches' (from 'anochēs') means 'generosity' or 'gift', 'makrothymias' means 'long-suffering' or 'patience', 'kataphroneis' means 'you despise' (verb), 'agnoon' means 'being ignorant', 'hoti' means 'that', 'to' is neuter article 'the', 'chreston' means 'good', 'tou' means 'of the', 'theou' means 'God', 'eis' means 'to' or 'into', 'metanoian' means 'repentance', 'se' means 'you', 'agei' means 'leads' or 'brings'.
[ROM.2.5] According to your hardness and unrepentant heart you treasure for yourself anger in a day of wrath and revelation of righteous judgment of God. [§]
kata de ten skleroteta sou kai ametanooton kardia thesaurizeis seauto orgen en hemera orges kai apokalypses dikaio krisis tou theou
"kata" means "according to"; "de" is a conjunction often rendered "but" or "and"; "ten" is the accusative feminine article "the"; "skleroteta" means "hardness"; "sou" means "your"; "kai" means "and"; "ametanooton" means "unrepentant"; "kardia" means "heart"; "thesaurizeis" means "you store" or "you treasure"; "seauto" means "for yourself"; "orgen" means "anger"; "en" means "in"; "hemera" means "day"; "orges" means "of wrath"; "kai" again means "and"; "apokalypses" means "of revelation"; "dikaio krisis" means "righteous judgment"; "tou" is the genitive article "of the"; "theou" means "God" (translated literally as "God").
[ROM.2.6] who shall repay each one according to his works. [§]
hos apodosei hekastō kata ta erga autou.
'hos' means 'who', 'apodosei' means 'will give back' or 'shall repay', 'hekastō' means 'to each one', 'kata' means 'according to', 'ta' is the neuter plural article 'the', 'erga' means 'works' or 'deeds', 'autou' means 'his' or 'of him'.
[ROM.2.7] Those indeed, through perseverance in good work, seek glory and honor and incorruptibility, seeking eternal life. [§]
tois men kath' hupomonen ergou agathou doxan kai timen kai aphtharsian zetousin zoen aionion.
'tois' means 'to the', 'men' means 'indeed' or 'certainly', 'kath'' (short for 'kath'') means 'through', 'hupomonen' means 'perseverance', 'ergou' means 'of work', 'agathou' means 'good', 'doxan' means 'glory', 'kai' means 'and', 'timen' means 'honor', 'kai' again means 'and', 'aphtharsian' means 'incorruptibility', 'zetousin' means 'they seek', 'zoen' means 'life', 'aionion' means 'eternal'.
[ROM.2.8] But to those who are from strife and disobedient to the truth, and to those who are persuaded to injustice, anger and fury. [§]
tois de ex eritheias kai apeithousin te aletheia peithomenois de te adikia orgē kai thumos.
'tois' means 'to the', 'de' means 'but', 'ex' means 'from', 'eritHEIAS' means 'strife' or 'contention', 'kai' means 'and', 'apeithousin' means 'disobeying' or 'rebellious', 'te' is the dative article 'the', 'aletheia' means 'truth', 'peithomenois' means 'those who are persuaded', 'adikia' means 'injustice' or 'wrongdoing', 'orge' means 'anger', 'kai' again means 'and', 'thumos' means 'fury' or 'wrath'.
[ROM.2.9] Affliction and distress upon every human soul who does evil, the Jew first and the Greek. [§]
Thlipsis kai stenochoria epi pasan psuchen anthropou tou katergazomenou to kakon, Ioudaioi te proton kai Hellenos.
'Thlipsis' means 'affliction', 'kai' means 'and', 'stenochoria' means 'distress', 'epi' means 'upon', 'pasan' means 'every', 'psuchen' means 'soul', 'anthropou' means 'of a human', 'tou' means 'of the', 'katergazomenou' means 'who is doing/working', 'to' means 'the', 'kakon' means 'evil', 'Ioudaioi' means 'Jew', 'te' means 'also', 'proton' means 'first', 'kai' means 'and', 'Hellenos' means 'Greek'.
[ROM.2.10] Glory and honor and peace to all who do good, first to the Jew and also to the Greek. [§]
doxa de kai time kai eirene panti to ergazomenoi to agathon, Ioudaio te proton kai Helleni
'doxa' means 'glory', 'de' means 'but' or a conjunction often rendered 'and', 'kai' means 'and', 'time' means 'honor', 'eirene' means 'peace', 'panti' means 'to all', 'to' is the article 'the', 'ergazomenoi' means 'those who work' or 'those who do', 'agathon' means 'good' (the good), 'Ioudaio' means 'to the Jew', 'te' is an emphatic particle meaning 'also' or 'even', 'proton' means 'first', 'kai' means 'and', 'Helleni' means 'to the Greek'.
[ROM.2.11] For there is no partiality before God. [§]
ou gar estin prosopolempsia para to theo.
'ou' means 'not', 'gar' means 'for', 'estin' means 'is', 'prosopolempsia' means 'partiality', 'para' means 'before', 'to' is the dative article meaning 'the', and 'theo' means 'God'.
[ROM.2.12] For as many as have sinned unlawfully will also perish unlawfully, and as many as have sinned under the law will be judged by the law. [§]
Hosi gar anomos hemaron, anomos kai apolountai, kai hosoi en nomo hemaron, dia nomou krithesontai.
'Hosi' means 'as many as', 'gar' means 'for', 'anomos' means 'unlawfully' (from 'a-' un- + 'nomos' law), 'hemaron' means 'have sinned', 'kai' means 'and', 'apolountai' means 'they will perish', 'hosoi' means 'as many as', 'en' means 'in', 'nomo' means 'law' (dative of 'nomos'), the second 'hemaron' repeats 'have sinned', 'dia' means 'through' or 'by', 'nomou' is 'law' (genitive), and 'krithesontai' means 'will be judged'.
[ROM.2.13] For the listeners of the law are not righteous before God, but the doers of the law will be justified. [§]
ou gar hoi akroatai nomou dikaioi para to theō, all’ hoi poietai nomou dikaiothesontai.
'ou' means 'not', 'gar' means 'for', 'hoi' means 'the' (plural masculine nominative), 'akroatai' means 'listeners' or 'hearers', 'nomou' means 'of the law', 'dikaioi' means 'righteous', 'para' means 'before' or 'in the presence of', 'to' is the dative article meaning 'the', 'theō' means 'God', 'all’' means 'but', 'hoi' again means 'the', 'poietai' means 'doers' or 'makers', 'nomou' again means 'of the law', and 'dikaiothesontai' means 'will be justified' (future passive).
[ROM.2.14] For when nations that do not have law by nature practice the things of the law, these, having no law, are law unto themselves. [§]
hotan gar ethne ta me nomon ekonta phusei ta tou nomou poiosin, houtoi nomon me ekontes heautois eisin nomos.
'hotan' means 'when', 'gar' means 'for', 'ethne' means 'nations', 'ta' means 'the' (plural neuter), 'me' means 'not', 'nomon' means 'law' (accusative), 'ekonta' means 'having' (participle), 'phusei' means 'by nature', 'tou' means 'of the', 'nomou' means 'law' (genitive), 'poiosin' means 'they do' or 'they practice', 'houtoi' means 'these', 'ekontes' means 'having' (participle), 'heautois' means 'for themselves', 'eisin' means 'are', 'nomos' means 'law'.
[ROM.2.15] who are shown the work of the law written in their hearts, their conscience bearing witness together, and between each other the thoughts that accuse or also defend. [§]
hoitines endeiknyntai to ergon tou nomou grapton en tais kardiais auton, summartyrouses auton tes syneidesews kai metaxu allelon ton logismon kategorounton e kai apologoumenon
'hoitines' means 'who' (relative plural). 'endeiknyntai' means 'are shown' or 'are indicated'. 'to ergon' means 'the work'. 'tou nomou' means 'of the law'. 'grapton' means 'written'. 'en tais kardiais' means 'in the hearts'. 'auton' means 'their'. 'summartyrouses' means 'bearing witness together' (from 'summet' + 'martureo'). 'tes syneidesews' means 'of the conscience'. 'kai' means 'and'. 'metaxu' means 'between' or 'among'. 'allelon' means 'each other'. 'ton logismon' means 'of the thoughts/reasonings'. 'kategorounton' means 'who accuse'. 'e' means 'or'. 'kai' means 'and'. 'apologoumenon' means 'who defend' (from 'apologeomai').
[ROM.2.16] In the day when God judges the hidden things of men according to my gospel through Christ Jesus. [§]
en hemera hote krinei ho theos ta krupta ton anthropon kata to euangelion mou dia Christou Iesou.
'en' means 'in', 'hemera' means 'day', 'hote' means 'when', 'krinei' means 'judges', 'ho theos' means 'God', 'ta krupta' means 'the hidden (things)', 'ton anthropon' means 'of men', 'kata' means 'according to', 'to euangelion' means 'the gospel', 'mou' means 'my', 'dia' means 'through', 'Christou' means 'Christ', 'Iesou' means 'Jesus'.
[ROM.2.17] If, however, you, a Jew, would name yourself and rest by law and boast in God. [§]
Ei de sy Ioudaios eponomaze kai epanapause nomo kai kauchasai en theo.
'Ei' means 'if', 'de' means 'however' or 'but', 'sy' means 'you', 'Ioudaios' means 'a Jew', 'eponomaze' means 'you would call (someone) by a name' or 'name yourself', 'kai' means 'and', 'epanapause' means 'you would rest again' or 'cease', 'nomo' is the dative of 'law' meaning 'by law' or 'according to law', 'kauchasai' means 'to boast', 'en' means 'in', 'theo' means 'God' (the divine name translated literally).
[ROM.2.18] and you know the will and you test the differing things, having been taught from the law. [§]
kai ginoseis to thelema kai dokimazeis ta diaferonta katichoumenos ek tou nomou
'kai' means 'and', 'ginoseis' means 'you know', 'to' means 'the' (neuter accusative singular), 'thelema' means 'will' or 'purpose', 'kai' again means 'and', 'dokimazeis' means 'you test' or 'you examine', 'ta' means 'the' (neuter plural accusative), 'diaferonta' means 'the differing' or 'the things that differ', 'katichoumenos' means 'having been taught' or 'being instructed', 'ek' means 'from', 'tou' means 'the' (genitive masculine singular), 'nomou' means 'law'.
[ROM.2.19] You have also trusted yourself to be a guide of the blind, a light of those in darkness. [§]
pepoithas te seauton hodigon einai tyflon, phos ton en skotei
'pepoithas' means 'you have trusted', 'te' means 'also', 'seauton' means 'yourself', 'hodigon' means 'guide', 'einai' means 'to be', 'tyflon' means 'of the blind', 'phos' means 'light', 'ton' means 'of the', 'en' means 'in', 'skotei' means 'darkness'.
[ROM.2.20] A teacher of the foolish, a master of infants, having the formation of knowledge and truth in the law. [§]
paideuten aphronon, didaskalon nipion, echonta ten morphosin tes gnoseos kai tes alitheias en to nomo;
'paideuten' means 'teacher' or 'educator', 'aphronon' means 'of the foolish' (genitive plural), 'didaskalon' means 'teacher' or 'master', 'nipion' means 'of infants' (genitive plural), 'echonta' means 'having' (present participle), 'ten' means 'the' (accusative singular), 'morphosin' means 'formation' or 'shaping', 'tes' means 'of' (genitive singular), 'gnoseos' means 'knowledge', 'kai' means 'and', 'alitheias' means 'truth', 'en' means 'in', 'to' means 'the' (neuter accusative), and 'nomo' means 'law'.
[ROM.2.21] The therefore teacher of another, do you not teach yourself? The one proclaiming 'do not steal', do you steal? [§]
ho oun didaskon heteron seauton ou didaskeis? ho kerusson me kleptein klepteis?
'ho' means 'the' (masc. article). 'oun' means 'therefore' or 'so'. 'didaskon' means 'teaching' (present participle of teach). 'heteron' means 'another' (accusative neuter). 'seauton' means 'yourself' (accusative reflexive). 'ou' means 'not'. 'didaskeis' means 'you teach' (second person singular present). '?' punctuation marks a question. In the second clause, 'ho' again means 'the'. 'kerusson' means 'proclaiming' or 'preaching' (present participle of kērussō). 'me' means 'not' (negative particle used with infinitive). 'kleptein' means 'to steal' (infinitive). 'klepteis' means 'you steal' (second person singular present). The structure is rhetorical: a question asking if the teacher or preacher applies his own teaching to himself.
[ROM.2.22] The one who says, 'Do not commit adultery,' are you committing adultery? The one who despises the idols, are you worshiping them? [§]
ho legon me moichein moicheis? ho bdelussomenos ta eidola ierosuleis?
'ho' means 'the one', 'legon' means 'saying', 'me' means 'not', 'moichein' means 'to commit adultery', 'moicheis' means 'you commit adultery', forming a rhetorical question. 'ho' again means 'the one', 'bdelussomenos' is the participle 'despising', 'ta' means 'the', 'eidola' means 'idols', 'ierosuleis' is the verb 'you worship/sacrifice as holy'. The whole passage is a pair of rhetorical questions about hypocrisy.
[ROM.2.23] Who boast in the law, you dishonor the God by breaking the law. [§]
hos en nomo kaukhassai, dia tes parabaseos tou nomou ton theon atimazeis.
'hos' means 'who', 'en' means 'in', 'nomo' means 'law', 'kaukhassai' means 'to boast', 'dia' means 'through', 'tes' means 'the' (feminine genitive), 'parabaseos' means 'breaking', 'tou' means 'of the', 'nomou' means 'law', 'ton' means 'the' (masculine accusative), 'theon' means 'God', 'atimazeis' means 'you dishonor'.
[ROM.2.24] For the name of God is blasphemed because of you among the nations, as it is written. [§]
to gar onoma tou theou di humas blasphemeitai en tois ethnesin, kathos gegraptai.
'to' means 'the', 'gar' means 'for', 'onoma' means 'name', 'tou' means 'of the', 'theou' means 'God', 'di' means 'through' or 'because of', 'humas' means 'you (plural)', 'blasphemeitai' means 'is blasphemed', 'en' means 'among', 'tois' means 'the', 'ethnesin' means 'nations', 'kathos' means 'as', 'gegraptai' means 'it is written'.
[ROM.2.25] Circumcision indeed helps if you keep the law; but if you are a transgressor of the law, your circumcision has become a cutting off. [§]
Peritome men gar oophelei ean nomon prasseis; ean de parabates nomou es, he peritome sou akrobustia gegonen.
'Peritome' means 'circumcision', 'men' means 'indeed', 'gar' means 'for', 'oophelei' means 'helps', 'ean' means 'if', 'nomon' means 'law', 'prasseis' means 'you keep/observe', 'de' means 'but', 'parabates' means 'transgressor', 'nomou' means 'of the law', 'es' means 'you are', 'he' means 'the', 'sou' means 'your', 'akrobustia' means 'the cutting off', 'gegonen' means 'has become'.
[ROM.2.26] If therefore the circumcision observes the requirements of the law, is not its circumcision considered a cutting? [§]
ean oun he akrobystia ta dikaiomata tou nomou phylassei, ouch he akrobystia autou eis peritomen logisthesetai?
'ean' means 'if', 'oun' means 'therefore', 'he' is the feminine article 'the', 'akrobystia' means 'circumcision', 'ta' means 'the' (neuter plural), 'dikaiomata' means 'requirements' or 'rights', 'tou' means 'of the', 'nomou' means 'law', 'phylassei' means 'keeps' or 'observes', 'ouch' means 'not', 'he' again 'the', 'akrobystia' 'circumcision', 'autou' means 'its', 'eis' means 'into' or 'as', 'peritomen' means 'cutting' or 'circumcision', 'logisthesetai' means 'will be counted' or 'considered'.
[ROM.2.27] And the natural circumcision will judge the law, fulfilling you as the transgressor of the law by the letter and circumcision. [§]
kai krinei he ek phuseos akrobystia ton nomon telousa se ton dia grammatos kai peritomes parabaten nomou.
'kai' means 'and', 'krinei' means 'will judge', 'he' is the feminine article 'the', 'ek' means 'from' or 'out of', 'phuseos' means 'nature' (genitive), 'akrobystia' means 'circumcision' (literally 'the cutting around'), 'ton' is the masculine accusative article 'the', 'nomon' means 'law' (accusative), 'telousa' is a feminine participle meaning 'fulfilling' or 'completing', 'se' means 'you', the second 'ton' again is the article 'the', 'dia' means 'by' or 'through', 'grammatos' means 'letter' (genitive), 'kai' means 'and', 'peritomes' is the genitive of 'circumcision', 'parabaten' means 'offender' or 'transgressor', and 'nomou' means 'of the law' (genitive).
[ROM.2.28] For the outwardly Jewish person is not the true Israel, nor is the outwardly circumcised in the flesh. [§]
ou gar ho en to phanerō Ioudaios estin oude hē en to phanerō en sarki peritomē.
'ou' means 'not', 'gar' means 'for', 'ho' is the masculine definite article 'the', 'en' means 'in', 'to' is the neuter article 'the', 'phanerō' means 'visible' or 'outward', 'Ioudaios' means 'Jew', 'estin' means 'is', 'oude' means 'nor', 'hē' is the feminine definite article 'the', 'en' again means 'in', 'to' again 'the', 'phanerō' again 'visible/outward', 'en' means 'in', 'sarki' means 'flesh', 'peritomē' means 'circumcision'.
[ROM.2.29] But the hidden Jew, and a circumcision of the heart in spirit not by letter, whose praise does not come from men but from God. [§]
All ho en to krypto Ioudaios, kai peritome kardias en pneumati ou grammati, hou epainos ouk ex anthropon all ek tou theou.
'All' means 'but', 'ho' means 'the', 'en' means 'in', 'to' means 'the', 'krypto' means 'hidden', 'Ioudaios' means 'Jew', 'kai' means 'and', 'peritome' means 'circumcision', 'kardias' means 'of the heart', 'en' again 'in', 'pneumati' means 'spirit', 'ou' means 'not', 'grammati' means 'by letter', 'hou' means 'whose', 'epainos' means 'praise', 'ouk' means 'not', 'ex' means 'from', 'anthropon' means 'men', 'all' again 'but', 'ek' means 'from', 'tou' means 'the', 'theou' means 'God' (the divine name rendered literally as God).
ROM.3
[ROM.3.1] What then is the advantage of the Jew, or what is the benefit of circumcision? [§]
Ti oun to perisson tou Ioudaiou e tis he opheleia tes peritomes
'Ti' means 'what', 'oun' means 'then', 'to' means 'the', 'perisson' means 'excess' or 'advantage', 'tou' means 'of the', 'Ioudaiou' means 'Jew', 'e' means 'or', 'tis' means 'what', 'he' is the definite article 'the', 'opheleia' means 'benefit' or 'use', 'tes' means 'of the', 'peritomes' means 'circumcision'.
[ROM.3.2] Greatly in every manner. First indeed, because the words of God were believed. [§]
poli kata panta tropon. proton men [gar] hoti episteuthesan ta logia tou theou.
'poli' means 'much' or 'greatly', 'kata' means 'according to', 'panta' means 'all' or 'every', 'tropon' means 'way' or 'manner'. 'proton' means 'first', 'men' is a particle often rendered 'indeed' or 'however', '[gar]' (optional) means 'for' or 'because', 'hoti' means 'that' or 'because', 'episteuthesan' is the aorist passive of 'believe' meaning 'were believed' or 'were trusted', 'ta' is the definite article plural meaning 'the', 'logia' means 'words' or 'sayings', 'tou' is the genitive article meaning 'of the', 'theou' means 'God'.
[ROM.3.3] For what? If some have become disbelieving, will not their unbelief cancel the faith of God? [§]
ti gar; ei epistesan tines, me he apistia auton ten pistin tou theou katargesei;
'ti' means 'for what', 'gar' means 'for', 'ei' means 'if', 'epistesan' means 'they have become disbelieving', 'tines' means 'some', 'me' means 'not', 'he' means 'the', 'apistia' means 'unbelief', 'auton' means 'their', 'ten' means 'the', 'pistin' means 'faith', 'tou' means 'of', 'theou' means 'God', 'katargesei' means 'will cancel' or 'will nullify'.
[ROM.3.4] May it not happen; let the true God be, and every man a liar, as it is written: that you may be justified in your words and you will conquer in being judged. [§]
me geneito; ginestho de ho theos alethees, pas de anthropos pseustes, kathos gegraptai;hopos an dikaioetheis en tois logois sou kai nikeseis en to krinesthai se.
'me' means 'let not', 'geneito' means 'happen', 'ginestho' means 'let become', 'ho' means 'the', 'theos' means 'God', 'alethees' means 'true', 'pas' means 'every', 'anthropos' means 'man', 'pseustes' means 'liar', 'kathos' means 'as', 'gegraptais' means 'it is written', 'hopos' means 'that', 'an' means 'you may', 'dikaioetheis' means 'be justified', 'en' means 'in', 'tois' means 'the', 'logois' means 'words', 'sou' means 'your', 'kai' means 'and', 'nikeseis' means 'you will conquer', 'en' means 'in', 'to' means 'the', 'krinesthai' means 'being judged', 'se' means 'you'.
[ROM.3.5] But if our injustice establishes God's righteousness, what shall we say? Is not God the unjust one who brings forth the anger? According to man I say. [§]
ei de ha adikia hemōn theou dikaiosynē sunistēsin, ti eroumen? mē adikos ho theos ho epipherōn tēn orgē? kata anthrōpon legō.
'ei' means 'if', 'de' means 'but' or 'however', 'hē' is the feminine article 'the', 'adikia' means 'injustice' or 'wrongdoing', 'hēmōn' means 'our', 'theou' means 'of God' (God's), 'dikaiosynē' means 'righteousness', 'sunistēsin' means 'establishes' or 'sets up', 'ti' means 'what', 'eroumen' means 'shall we say', 'mē' means 'not', 'adikos' means 'unjust', 'ho' is the masculine article 'the', 'theos' means 'God', 'ho' again the article, 'epipherōn' means 'bringing forth' or 'causing', 'tēn' is the feminine article 'the', 'orgē' means 'anger' or 'wrath', 'kata' means 'according to' or 'according', 'anthrōpon' means 'man' or 'human', 'legō' means 'I say' or 'I speak'.
[ROM.3.6] May it not happen; for how will God judge the world? [§]
me genoito; epei pos krinei ho theos ton kosmon?
'me' means 'not' (negative imperative), 'genoito' means 'let it become' or 'may it happen', together 'me genoito' = 'may it not happen'. 'epei' means 'since' or 'for', introducing a reason. 'pos' means 'how'. 'krinei' is the third person singular present active indicative of 'krinein', meaning 'to judge' or 'to decide'. 'ho' is the definite article 'the' (masc. nom. sing.). 'theos' means 'God' (translated literally as 'God'). 'ton' is the masculine accusative definite article 'the' for the object. 'kosmon' is the accusative singular of 'kosmos', meaning 'world' or 'universe'.
[ROM.3.7] If, however, the truth of God in my falsehood has increased to His glory, why do I still consider myself a sinner? [§]
ei de he aletheia tou theou en to emo pseusmati eperisseusen eis ten doxan autou, ti eti kago hos hamartolos krinomai?
'ei' means 'if', 'de' means 'however' or 'but', 'he aletheia' means 'the truth', 'tou theou' means 'of God' (theos -> God), 'en' means 'in', 'to emo' means 'my', 'pseusmati' is the dative of 'pseusma' meaning 'falsehood', 'eperisseusen' means 'has increased' or 'has overflowed', 'eis' means 'into', 'ten doxan' means 'the glory', 'autou' means 'His', 'ti' means 'why' or 'what', 'eti' means 'still', 'kago' means 'and I', 'hos' means 'as', 'hamartolos' means 'a sinner', 'krinomai' means 'I am judged' or 'I am condemned'.
[ROM.3.8] And not as we blaspheme, and as some say we claim that we should do evil so that good may come? The judgment of this is evident. [§]
kai me kathos blaspheometha kai kathos phasin tines hēmas legein hoti poiesōmen ta kaka, hina elthē ta agatha? hōn to krima endikon estin.
'kai' means 'and', 'me' means 'not', 'kathos' means 'as', 'blaspheometha' means 'we blaspheme', 'kai' again means 'and', 'kathos' again means 'as', 'phasin' means 'they say', 'tines' means 'some', 'hēmas' means 'we', 'legein' means 'to say/claim', 'hoti' means 'that', 'poiesōmen' means 'we should do', 'ta' means 'the', 'kaka' means 'evils' or 'bad things', 'hina' means 'in order that', 'elthē' means 'may come', 'ta' again means 'the', 'agatha' means 'good things', 'hōn' means 'of which', 'to' means 'the', 'krima' means 'judgment', 'endikon' means 'obvious' or 'self‑evident', 'estin' means 'is'.
[ROM.3.9] What then? Do we go forward? Not at all; for we have declared that both Jews and Greeks are all under sin. [§]
Ti oun; proecometha; ou pantos· proeitiasametha gar Ioudaious te kai Hellenas pantas hypo hamartian einai,
'Ti' means 'what', 'oun' means 'then', 'proecometha' means 'we go forward' or 'we proceed', 'ou' means 'not', 'pantos' means 'at all', 'proeitiasametha' means 'we have declared', 'gar' means 'for', 'Ioudaious' means 'Jews', 'te' means 'and', 'kai' means 'also', 'Hellenas' means 'Greeks', 'pantas' means 'all', 'hypo' means 'under', 'hamartian' means 'sin', 'einai' means 'to be'.
[ROM.3.10] As it is written, there is no righteous one, nor any. [§]
kathos gegraptai hoti ouk estin dikaos oude heis
'kathos' means 'as', 'gegraptai' means 'it is written', 'hoti' means 'that', 'ouk' means 'not', 'estin' means 'is', 'dikaos' means 'righteous', 'oude' means 'nor', 'heis' means 'one'.
[ROM.3.11] There is no gathering, there is no one who seeks God. [§]
ouk estin ho synion, ouk estin ho ekzeton ton theon.
'ouk' means 'not' or 'there is no', 'estin' means 'is', 'ho' is the masculine nominative definite article 'the', 'synion' is a present participle meaning 'gathering' or 'one who gathers', so 'ho synion' is 'the gatherer' or 'the assembly'. The second clause repeats 'ouk estin', then 'ho' again 'the', 'ekzeton' is the present active participle of 'ekzeto' meaning 'seeking', so 'ho ekzeton' is 'the one seeking', 'ton' is the accusative article 'the', and 'theon' is the Greek word for 'God'.
[ROM.3.12] All turned aside together and were made poor; there is no one who practices kindness, [there is none] until a single one. [§]
pantes exeklinan hama echreothesan; ouk estin ho poion chrestoteta, [ouk estin] heos henos.
'pantes' means 'all', 'exeklinan' means 'they turned aside' or 'they deviated', 'hama' means 'together', 'echreothesan' means 'they were made poor' or 'they became impoverished', 'ouk estin' means 'there is not' or 'there is no', 'ho' is the definite article 'the', 'poion' means 'one who does' or 'the doer', 'chrestoteta' means 'kindness' or 'goodness', 'heos' means 'until', 'henos' means 'one' or 'a single one'. The bracketed phrase '[ouk estin]' repeats the negation for emphasis.
[ROM.3.13] the opened tomb, the throat of them, their tongues corrupting, the poison of shields under their lips. [§]
tafos aneogmenos ho larynx auton, tais glossais auton edoliusan, ios aspidon hypo ta cheile auton;
'tafos' means 'tomb', 'aneogmenos' means 'opened', 'ho' means 'the', 'larynx' means 'throat', 'auton' means 'their', 'tais' means 'the' (dative plural), 'glossais' means 'tongues', 'edoliusan' means 'corrupting', 'ios' means 'poison', 'aspidon' means 'of shields', 'hypo' means 'under', 'ta' means 'the' (neuter plural), 'cheile' means 'lips', 'auton' means 'their'.
[ROM.3.14] whose mouth is filled with acrid and bitter. [§]
hon to stoma aras kai pikrias gemei
'hon' means 'whose' (genitive plural relative pronoun), 'to' means 'the' (neuter article), 'stoma' means 'mouth', 'aras' means 'acrid' or 'bile' (a word for a harsh, bitter taste), 'kai' means 'and', 'pikrias' means 'bitterness', 'gemei' means 'is filled'.
[ROM.3.15] Sharp are their feet; they shed blood. [§]
oxees hoi podes auton ekcheai haima
'oxees' means 'sharp', 'hoi' is the definite article 'the', 'podes' means 'feet', 'auton' means 'their', 'ekcheai' means 'to shed' or 'to pour out', 'haima' means 'blood'. The phrase depicts that their feet are sharp and they pour out blood.
[ROM.3.16] Breakage and hardship on their roads. [§]
synthrima kai talaiporia en tais hodois auton
'synthrima' means 'breakage' or 'crushing', 'kai' means 'and', 'talaiporia' means 'hardship' or 'tribulation', 'en' means 'in' or 'on', 'tais' is the dative plural article meaning 'the', 'hodois' means 'roads' or 'ways', 'auton' means 'their'.
[ROM.3.17] And they did not know the way of peace. [§]
kai hodon eirenes ouk egnoesan.
'kai' means 'and', 'hodon' means 'way' (accusative singular), 'eirenes' means 'of peace' (genitive singular), 'ouk' means 'not', 'egnoesan' means 'they knew' or 'they recognized'.
[ROM.3.18] There is no fear of God before their eyes. [§]
ouk estin phobos theou apenant ton ophthalmon auton.
'ouk' means 'not', 'estin' means 'is', 'phobos' means 'fear', 'theou' is the genitive of 'theos' meaning 'of God' (translated as 'God'), 'apenant' means 'before' or 'in front of', 'ton ophthalmon' means 'the eyes' (genitive plural), 'auton' means 'their'.
[ROM.3.19] But we know that whatever the law says to those who are in the law speaks, that every mouth may be shut and every one may become under judgment, that the whole world may be to God. [§]
oidamen de hoti hosa ho nomos leei tois en toi nomoi lalei hina pan stoma phrag e kai hupodikos genetai pas ho kosmos toi theoi;
'oidamen' means 'we know', 'de' means 'but', 'hoti' means 'that', 'hosa' means 'whatever', 'ho' is the definite article 'the', 'nomos' means 'law', 'leei' means 'says', 'tois' means 'to those', 'en' means 'in', 'toi' is the dative article 'the', 'nomoi' means 'law' (dative), 'lalei' means 'speaks', 'hina' means 'so that', 'pan' means 'every', 'stoma' means 'mouth', 'phrag e' means 'may be shut' or 'restrained', 'kai' means 'and', 'hupodikos' means 'under judgment' (subject to a judge), 'genetai' means 'may become', 'pas' means 'all' or 'the whole', 'ho' is the article, 'kosmos' means 'world', 'toi' is dative 'to', and 'theoi' is the dative of 'theos' meaning 'God'. In this translation the divine name 'theos' is rendered literally as 'God' per the given rules.
[ROM.3.20] Because from works of the law no flesh will be justified before him, for through the law knowledge of sin. [§]
dioti ex ergon nomou ou dikaothesetai pasa sarx enopion autou, dia gar nomou epignosis hamartias.
'dioti' means 'because', 'ex' means 'from', 'ergon' means 'works', 'nomou' means 'of the law', 'ou' means 'not', 'dikaothesetai' means 'will be justified', 'pasa' means 'every', 'sarx' means 'flesh', 'enopion' means 'in the presence of', 'autou' means 'him', 'dia' means 'through', 'gar' means 'for', 'nomou' (again) means 'of the law', 'epignosis' means 'knowledge', 'hamartias' means 'of sin'.
[ROM.3.21] Now, however, the righteousness of God has been manifested apart from the law, being testified by the law and the prophets. [§]
Nyni de choris nomou dikaiosune Theou pefanerotai marturoumenē hypo tou nomou kai ton propheton.
'Nyni' means 'now', 'de' means 'however', 'choris' means 'apart from' or 'without', 'nomou' is the genitive of 'nomos' meaning 'law', 'dikaiosune' means 'righteousness', 'Theou' is the genitive of 'Theos' meaning 'of God', 'pefanerotai' means 'has been made manifest' or 'has appeared', 'marturoumenē' means 'testified' or 'bearing witness', 'hypo' means 'by' or 'under', 'tou' is the genitive article 'the', 'nomou' again 'law', 'kai' means 'and', 'ton' is the accusative article 'the', 'propheton' is the genitive plural of 'prophetes' meaning 'prophets'. The phrase thus reads: 'Now, however, apart from the law, the righteousness of God has been manifested, testified by the law and the prophets.'
[ROM.3.22] Justice of God through faith of Jesus Christ for all believers. For there is no delay. [§]
dikaiosune de theou dia pisteos Iesou Christou eis pantas tous pisteuontas. ou gar estin diastole,
'dikaiosune' means 'justice', 'de' means 'but' or 'however', 'theou' means 'of God' (with 'God' as the literal translation for the name of God), 'dia' means 'through', 'pisteos' means 'faith', 'Iesou' means 'of Jesus', 'Christou' means 'of Christ', 'eis' means 'to' or 'for', 'pantas' means 'all', 'tous' means 'the', 'pisteuontas' means 'believing' or 'believers', 'ou' means 'not', 'gar' means 'for', 'estin' means 'is', 'diastole' means 'delay' or 'gap'.
[ROM.3.23] For all have sinned and fall short of the glory of God. [§]
pantes gar hemarton kai hysterountai tes doxes tou theou
'pantes' means 'all', 'gar' means 'for', 'hemarton' means 'have sinned', 'kai' means 'and', 'hysterountai' means 'fall short', 'tes' means 'of the', 'doxes' means 'glory', 'tou' means 'of the', 'theou' means 'God'.
[ROM.3.24] Being declared righteous freely by his grace through the redemption that is in Christ Jesus. [§]
dikaioumenoi dorean tei autou chariti dia tes apolytroseos tes en Christo Iesou.
'dikaioumenoi' means 'being declared righteous', 'dorean' means 'freely' or 'as a gift', 'tei' is the dative article meaning 'by' or 'with', 'autou' means 'his', 'chariti' means 'grace', 'dia' means 'through', 'tes' (genitive article) marks 'of the', 'apolytroseos' means 'redemption' or 'deliverance', 'tes' again is the genitive article, 'en' means 'in', 'Christo' is the Greek form of 'Christ', and 'Iesou' is the genitive of 'Jesus', indicating 'of Jesus'.
[ROM.3.25] Whom God appointed as an atonement through faith in his own blood as a demonstration of his justice through the removal of the sins that had previously occurred. [§]
hon proetheto ho theos hilasterion dia tes pisteos en to autou haimati eis endeixin tes dikaiosynes autou dia ten paresin ton progegonoton hamartematon
'hon' means 'whom', 'proetheto' means 'appointed' or 'set', 'ho' is the definite article 'the', 'theos' means 'God', 'hilasterion' means 'atonement' (a sacrificial offering for reconciliation), 'dia' means 'through' or 'by means of', 'tes' is the genitive article 'the', 'pisteos' means 'faith', 'en' means 'in', 'to' is the dative article 'the', 'autou' means 'his', 'haimati' means 'blood', 'eis' means 'into' or 'for', 'endeixin' means 'demonstration' or 'display', 'dikaiosynes' means 'justice' or 'righteousness', 'autou' again means 'his', 'ten' is the accusative article 'the', 'paresin' means 'removal' or 'taking away', 'ton' is the genitive article 'of the', 'progegonoton' means 'previously occurring' or 'that had happened before', and 'hamartematon' means 'sins'. The names of God are rendered literally as instructed: 'theos' is translated as 'God'.
[ROM.3.26] In the exaltation of God, toward the demonstration of his righteousness in the present age, to be him righteous and making righteous the one who is of faith in Jesus. [§]
en tei anoche tou theou, pros ten endeixin tes dikaiosynes autou en to nun kairo, eis to einai auton dikaion kai dikaiounta ton ek pisteos Iesou.
'en' means 'in', 'tei' is the dative article 'the', 'anoche' means 'exaltation' or 'uplift', 'tou' is the genitive article 'of the', 'theou' means 'God', 'pros' means 'toward', 'ten' is the accusative article 'the', 'endeixin' means 'demonstration' or 'display', 'tes' is the genitive article 'of the', 'dikaiosynes' means 'righteousness', 'autou' means 'his', 'en' means 'in', 'to' is the dative article 'the', 'nun' means 'now', 'kairo' means 'age' or 'time', 'eis' means 'to' or 'for', 'to' is the accusative article 'the', 'einai' means 'to be', 'auton' means 'him', 'dikaion' means 'righteous', 'kai' means 'and', 'dikaiounta' means 'making righteous', 'ton' is the accusative article 'the', 'ek' means 'of' or 'from', 'pisteos' means 'faith', 'Iesou' means 'Jesus' (genitive).
[ROM.3.27] Where then is boasting? It has been excluded. By what law? Of works? No, but by the law of faith. [§]
Pou oun he kauchesis? exekleithe. dia poiu nomou? ton ergon? ouchi, alla dia nomou pisteos.
"Pou" means "where", "oun" means "then", "he" is the definite article "the", "kauchesis" means "boasting", "exekleithe" means "it was excluded", "dia" means "by", "poiu" means "what", "nomou" means "law", "ton" means "of the", "ergon" means "works", "ouchi" means "no", "alla" means "but", "pisteos" means "of faith".
[ROM.3.28] We consider that a man is justified by faith apart from the works of the law. [§]
logizometha gar dikaiousthai pistei anthropon chores ergon nomou.
'logizometha' means 'we consider' or 'we think', 'gar' means 'for' or 'because', 'dikaiousthai' means 'to be justified', 'pistei' means 'by faith', 'anthropon' means 'a man' (accusative singular), 'chores' means 'apart from' or 'without', 'ergon' means 'work' (genitive plural phrase 'ergon nomou' i.e., 'works of the law'), 'nomou' means 'of the law'.
[ROM.3.29] Or is God only of the Jews? Not also of the nations? Yes, also of the nations. [§]
e Ioudaion ho theos monon; ouchi kai ethnon; nai kai ethnon,
'e' means 'or', 'Ioudaion' means 'of the Jews', 'ho' is the definite article 'the', 'theos' means 'God', 'monon' means 'only', 'ouchi' means 'not', 'kai' means 'and', 'ethnon' means 'nations' (or Gentile peoples), 'nai' means 'yes', the second 'kai ethnon' repeats 'and nations'.
[ROM.3.30] If indeed there is one the God who will justify circumcision by faith and baptism through the faith. [§]
eiper heis ho theos hos dikaiosei peritomen ek pisteos kai akrobustian dia tes pisteos.
'eiper' means 'if indeed', 'heis' means 'one', 'ho' means 'the', 'theos' means 'God' (translated literally as 'the God'), 'hos' means 'who', 'dikaiosei' means 'will justify', 'peritomen' means 'circumcision', 'ek' means 'by' or 'of', 'pisteos' means 'faith', 'kai' means 'and', 'akrobustian' means 'baptism', 'dia' means 'through', 'tes' means 'the', 'pisteos' again means 'faith'.
[ROM.3.31] Do we therefore nullify the law by faith? May it not be; rather we uphold the law. [§]
nomon oun katargoumen dia tes pisteos; me genoito; alla nomon histanomen.
'nomon' means 'law', 'oun' means 'therefore', 'katargoumen' means 'we nullify' or 'we do away with', 'dia' means 'by' or 'through', 'tes' is the genitive article 'of the', 'pisteos' means 'faith', 'me' means 'not', 'genoito' is a hortatory verb meaning 'let it happen' or 'may it be', 'alla' means 'instead' or 'but', 'histanomen' means 'we stand' or 'we uphold'.
ROM.4
[ROM.4.1] What then shall we say we have found Abraham, our forefather, according to flesh? [§]
Ti oun eroumen heurekenai Abram ton propatora hemon kata sarka?
'Ti' means 'what', 'oun' means 'then' or 'therefore', 'eroumen' means 'shall we say' or 'we would say', 'heurekenai' means 'to have found', 'Abram' is the name 'Abraham', 'ton' is the accusative masculine article 'the', 'propatora' means 'forefather' or 'ancestor', 'hemon' means 'our' or 'of us', 'kata' means 'according to' or 'in the sense of', 'sarka' means 'flesh'.
[ROM.4.2] If Abraham was justified by works, he has boasting, but not toward God. [§]
ei gar Abraham ex ergon edikaithe, echei kauchēma, all' ou pros theon.
'ei' means 'if', 'gar' means 'for' or 'indeed', 'Abraham' is the proper name, 'ex' means 'by' or 'from', 'ergon' means 'work' or 'deeds', 'edikaithe' means 'was justified', 'echei' means 'has', 'kauchēma' means 'boasting' or 'pride', 'all'' means 'but', 'ou' means 'not', 'pros' means 'toward', 'theon' means 'God'. The phrase therefore says that if Abraham's justification comes from works, he may boast, but it is not in relation to God.
[ROM.4.3] For what does the writing say? Abraham believed in God and it was counted to him as righteousness. [§]
ti gar he graphe legei; epistesen de Abraam to theo kai elogisthe auto eis dikaiosyne.
'ti' means 'what', 'gar' means 'for', 'he' means 'the' (feminine nominative), 'graphe' means 'writing', 'legei' means 'says', 'epistesen' means 'believed', 'de' means 'but', 'Abraam' means 'Abraham', 'to' means 'to' (dative article), 'theo' means 'God', 'kai' means 'and', 'elogisthe' means 'was counted', 'auto' means 'to him', 'eis' means 'as' or 'into', 'dikaiosyne' means 'righteousness'. The name of God 'theo' is rendered literally as 'God' in accordance with the translation guidelines.
[ROM.4.4] But for the worker, the wage is not considered as a favor but as a debt. [§]
to de ergazomeno ho misthos ou logizetai kata charin alla kata opheilema
'to' means 'to the', 'de' means 'but', 'ergazomeno' means 'one who works' (the worker), 'ho' means 'the', 'misthos' means 'wage' or 'payment', 'ou' means 'not', 'logizetai' means 'is counted' or 'is considered', 'kata' means 'according to' or 'as', 'charin' means 'favor' or 'grace', 'alla' means 'but', 'kata' again means 'as', 'opheilema' means 'debt' or 'obligation'.
[ROM.4.5] But to the one who does not work, yet believes in the one who justifies the impious, his faith is counted as righteousness. [§]
to de me ergazomeno pisteuonti de epi ton dikaionta ton asebe logizetai he pistis autou eis dikaiosynen.
'to' means 'to the', 'de' means 'but', 'me' means 'not', 'ergazomeno' means 'working' (present participle, dative), 'pisteuonti' means 'believing' (present participle, dative), 'de' again means 'but', 'epi' means 'in' or 'upon', 'ton' means 'the' (masc. acc.), 'dikaionta' means 'justifying' (present participle, acc.), 'ton' again 'the', 'asebe' means 'impious' (acc.), 'logizetai' means 'is counted' or 'is considered', 'he' means 'the' (fem.), 'pistis' means 'faith', 'autou' means 'his', 'eis' means 'into' or 'as', 'dikaiosynen' means 'righteousness'.
[ROM.4.6] Just as David also says the blessedness of the man to whom God reckons righteousness without works. [§]
kathaper kai David legei ton makarismon tou anthropou ho theos logizetai dikaiosynen chores ergon.
'kathaper' means 'just as', 'kai' means 'also' or 'and', 'David' is the proper name David, 'legei' means 'says', 'ton makarismon' means 'the blessedness', 'tou anthropou' means 'of the man', 'ho theos' means 'God' (translated literally as "God"), 'logizetai' means 'reckons' or 'counts', 'dikaiosynen' means 'righteousness', 'chores' means 'without', 'ergon' means 'works'.
[ROM.4.7] Blessed are those whose iniquities have been forgiven and whose sins have been revealed. [§]
makarioi hon aferethesan hai anomiai kai hon epekalyphthesan hai hamartiai.
'makarioi' means 'blessed', 'hon' means 'of those' or 'whose', 'aferethesan' means 'were forgiven', 'hai' means 'the' (plural feminine), 'anomiai' means 'iniquities' or 'lawlessness', 'kai' means 'and', 'epekalyphthesan' means 'were revealed' or 'were uncovered', 'hamartiai' means 'sins'.
[ROM.4.8] Blessed is the man whose Lord will not consider sin. [§]
makarios aner hou ou me logisētai kyrios hamartian.
'makarios' means 'blessed', 'aner' means 'man', 'hou' means 'whose', 'ou' means 'not', 'me' intensifies the negation, 'logisētai' means 'will consider' or 'will reckon', 'kyrios' means 'Lord' (a divine title), 'hamartian' means 'sin'.
[ROM.4.9] Therefore this blessedness is upon circumcision or also upon baptism? For we say, Abraham's faith was counted as righteousness. [§]
Ho makarismos oun houtos epi ten peritomen e kai epi ten akrobystian? legomen gar: elogisthe to Abraam he pistis eis dikaiosyne.
'Ho' means 'the' (masc. nominative); 'makarismos' means 'blessedness' or 'happiness'; 'oun' means 'therefore' or 'so'; 'houtos' means 'this'; 'epi' means 'upon' or 'concerning'; 'ten' is the accusative article 'the'; 'peritomen' is the accusative of 'peritome' meaning 'circumcision'; 'e' is a conjunction meaning 'or'; 'kai' means 'also' or 'and'; 'akrobystian' is the accusative of 'akrobystia' meaning 'baptism'; 'legomen' means 'we say'; 'gar' means 'for' or 'because'; 'elogisthe' means 'was counted' or 'was reckoned'; 'to' is the dative article 'to' meaning 'to'; 'Abraam' is the name 'Abraham'; 'he' is the nominative article 'the'; 'pistis' means 'faith'; 'eis' means 'into' or 'as'; 'dikaiosyne' means 'righteousness'.
[ROM.4.10] How then was it judged? By circumcision or by uncircumcision? Not by circumcision but by uncircumcision. [§]
Pos oun elogisthe; en peritome ontI e en akrobystia; ouk en peritome all' en akrobystia·
'Pos' means 'how', 'oun' means 'then', 'elogisthe' means 'was counted' or 'was judged', 'en' means 'in' or 'by', 'peritome' means 'circumcision', 'ontI' means 'being' (the participle of 'to be'), 'e' means 'or', 'akrobystia' means 'uncircumcision' (literally 'uncircumcised state'), 'ouk' means 'not', 'all'' is a contraction of 'alla' meaning 'but', the final punctuation marks separate the rhetorical questions and the concluding statement.
[ROM.4.11] And a sign he took of circumcision, the seal of the righteousness of the faith that is in the circumcision, so that he may be father of all believers through circumcision, so that the righteousness may be counted for them. [§]
kai smeion elaben peritomes sfragida tes dikaiosynes tes pisteos tes en te akrobystia, eis to einai auton patera panton ton pisteuonton di' akrobystias, eis to logistheisnai kai autois ten dikaiosyne.
'kai' means 'and', 'smeion' means 'sign', 'elaben' means 'he took', 'peritomes' means 'of circumcision', 'sfragida' means 'seal', 'tes' is the genitive article 'of the', 'dikaiosynes' means 'righteousness', 'pisteos' means 'faith', 'en te akrobystia' means 'in the circumcision', 'eis' means 'to', 'to' is the neuter article, 'einai' means 'to be', 'auton' means 'him', 'patera' means 'father', 'panton' means 'of all', 'ton' is the masculine plural article, 'pisteuonton' means 'believing ones' or 'believers', 'di'' is the preposition 'through' (contracted form of 'dia'), 'akrobystias' means 'circumcision', 'logistheisnai' means 'to be counted', 'kai' means 'and', 'autois' means 'for them', 'ten' is the feminine article 'the', 'dikaiosyne' means 'righteousness'.
[ROM.4.12] and the father of circumcision to those not of circumcision only but also to those who are counted by the traces of faith in the uncircumcised of our father Abraham. [§]
kai patera peritomes tois ouk ek peritomes monon alla kai tois stoichousin tois ichnesin tes en akrobyste pisteos tou patros hemon Abraam.
'kai' means 'and', 'patera' means 'father' (accusative), 'peritomes' means 'of circumcision' (genitive of peritome), 'tois' means 'to the' (dative plural article), 'ouk' means 'not', 'ek' means 'from', 'peritomes' again 'circumcision', 'monon' means 'only', 'alla' means 'but', 'kai' again 'also', 'tois' again 'to the', 'stoichousin' means 'those who are counted' or 'those who stand', 'tois' again 'the', 'ichnesin' means 'traces' or 'signs', 'tes' is the genitive article, 'en' means 'in', 'akrobyste' means 'uncircumcised' (dative of akrobystē), 'pisteos' means 'faith's' (genitive of pistis), 'tou' means 'of the', 'patros' means 'father', 'hemon' means 'our', 'Abraam' means 'Abraham'.
[ROM.4.13] For the promise is not by the law to Abraham or to his offspring, that he might be heir of the world, but by the righteousness of faith. [§]
Ou gar dia nomou he epangelia toi Abraam e toi spermati autou, to kleronomon auton einai kosmou, alla dia dikaiosynes pisteos.
'Ou' means 'not', 'gar' means 'for', 'dia' means 'by' or 'through', 'nomou' means 'law', 'he' is the definite article 'the' (feminine nominative), 'epangelia' means 'promise', 'toi' is the dative article 'to the', 'Abraam' means 'Abraham', 'e' means 'or', 'spermati' means 'seed' or 'offspring' (dative), 'autou' means 'his', 'to' means 'the' (neuter nominative), 'kleronomon' means 'heir' or 'inheritance', 'auton' means 'him', 'einai' means 'to be', 'kosmou' means 'of the world', 'alla' means 'but', 'dia' again 'through', 'dikaiosynes' means 'righteousness', 'pisteos' means 'of faith'. There is no direct name of God in this verse, so no special translation of divine names is needed.
[ROM.4.14] If indeed the heirs from the law, the faith has been established and the promise has been abolished. [§]
ei gar hoi ek nomou klinoroi, kekenotai he pistis kai katergetai he epangelia.
'ei' means 'if', 'gar' means 'for', 'hoi' means 'the (plural)', 'ek' means 'from', 'nomou' means 'law', 'klēronomoi' (here transliterated as 'klinoxoi') means 'heirs', 'kekenotai' means 'has been established', 'he' means 'the', 'pistis' means 'faith', 'kai' means 'and', 'katergetai' means 'has been nullified or abolished', 'he' means 'the', 'epangelia' means 'promise'.
[ROM.4.15] For the law produces anger; but where there is no law there is no transgression either. [§]
ho gar nomos orgen katergazetai; hou de ouk estin nomos oude parabasis.
'ho' means 'the' (masculine nominative article), 'gar' means 'for' or 'because', 'nomos' means 'law', 'orgen' means 'anger' or 'wrath', 'katergazetai' means 'produces' or 'works out', 'hou' means 'where' or 'in which', 'de' means 'but', 'ouk' means 'not', 'estin' means 'is', 'oude' means 'nor' or 'and not', 'parabasis' means 'transgression' or 'violation'.
[ROM.4.16] Through this, by faith, so that by grace, to be sure the promise to every seed, not only from the law but also from the faith of Abraham, who is the father of all of us. [§]
Dia touto ek pisteos, hina kata charin, eis to einai bebaian ten epangelian panti to spermati, ou to ek tou nomou monon alla kai to ek pisteos Abraham, hos estin pater panton hemon,
'Dia' means 'through', 'touto' means 'this', 'ek' means 'by' or 'out of', 'pisteos' means 'faith', 'hina' means 'so that' or 'that', 'kata' means 'according to' or 'by', 'charin' means 'grace', 'eis' means 'into' or 'to', 'to' is the definite article 'the', 'einai' means 'to be', 'bebaian' means 'sure' or 'certain', 'ten' is the accusative article 'the', 'epangelian' means 'promise', 'panti' means 'to every', 'to' (again) is the article, 'spermati' means 'seed' or 'offspring', 'ou' means 'not', 'to' (article) again, 'ek' means 'from', 'tou' is the genitive article 'of the', 'nomou' means 'law', 'monon' means 'only', 'alla' means 'but', 'kai' means 'also' or 'and', 'Abraham' is the proper name of the patriarch, 'hos' means 'who', 'estin' means 'is', 'pater' means 'father', 'panton' means 'of all', 'hemon' means 'our' or 'of us'.
[ROM.4.17] As it is written that I made you a father of many nations, opposite where one believed in God the life‑giver of the dead and called the non‑existent as if they were. [§]
kathos gegraptai hoti patera pollon ethnon tetheika se, katenanti hou epistesen theou tou ziopoiontos tous nekrous kai kalountos ta me onta hos onta.
'kathos' means 'as' or 'just as', 'gegraptai' means 'it has been written', 'hoti' means 'that', 'patera' means 'father' (accusative), 'pollon' means 'of many', 'ethnon' means 'nations', 'tetheika' means 'I have set' or 'established', 'se' means 'you', 'katenanti' means 'opposite' or 'in front of', 'hou' means 'where' or 'of which', 'epistesen' means 'believed' (past tense), 'theou' means 'of God', 'tou' is the definite article 'the', 'ziopoiontos' means 'life‑giver' or 'one who makes life', 'tous' means 'the' (masculine plural), 'nekrous' means 'dead', 'kai' means 'and', 'kalountos' means 'calling', 'ta' means 'the' (neuter plural), 'me' means 'not', 'onta' means 'being', 'hos' means 'as', 'onta' again means 'being' or 'existing'.
[ROM.4.18] He who, by hope on hope, believed that he would become the father of many nations according to what has been spoken; thus shall be your offspring. [§]
Hos par elpida ep elpidi episteusen eis to genesthai auton patera polon ethnon kata to eirmenon; houtos estai to sperma sou.
'Hos' means 'who', 'par' means 'by' (with the elided form of 'para'), 'elpida' means 'hope' (accusative), 'ep' means 'on' (with the elided form of 'epi'), 'elpidi' means 'hope' (dative), 'episteusen' means 'he believed', 'eis' means 'into' or 'to', 'to' means 'the' (neuter article), 'genesthai' means 'to become', 'auton' means 'him', 'patera' means 'father', 'polon' means 'many' (genitive plural), 'ethnon' means 'nations' (genitive plural), 'kata' means 'according to', 'to' means 'the' (neuter article), 'eirmenon' means 'said' or 'spoken', 'houtos' means 'thus', 'estai' means 'will be', 'to' means 'the' (neuter article), 'sperma' means 'seed' or 'offspring', 'sou' means 'your'.
[ROM.4.19] And not having become weak in faith, he conceived his own body already dead, a hundred‑year‑old who existed, and the necrosis of Sarah's womb. [§]
kai me asthenesas te pistei katenoeesen to heautou soma [eidi] neneckromenon, hekatontaetes pou hyparchon, kai ten nekrosis tes metras Sarras;
'kai' means 'and', 'me' means 'not', 'asthenesas' means 'having become weak', 'te' is the dative article 'the', 'pistei' means 'faith', 'katenoeesen' means 'conceived', 'to' means 'the', 'heautou' means 'his own', 'soma' means 'body', '[eidi]' (originally ἤδη) means 'already', 'neneckromenon' means 'dead or necrotic', 'hekatontaetes' means 'hundred‑year‑old', 'pou' means 'who', 'hyparchon' means 'existing', 'ten' is the accusative article 'the', 'nekrosis' means 'necrosis', 'tes' means 'of the', 'metras' means 'womb', 'Sarras' is a proper name, likely referring to Sarah.
[ROM.4.20] But the promise of God was not judged by unbelief, but was empowered by faith, giving glory to God. [§]
eis de ten epangelian tou theou ou diekrithe te apistia all' enedunamothe te pistei, dous doxan to theo
'eis' means 'into' or 'but' in a concessive sense; 'de' is a conjunction often rendered 'but' or 'however'; 'ten epangelian' means 'the promise' (feminine accusative); 'tou theou' means 'of God' and according to the translation rule 'theou' (the word for God) is rendered simply as 'God'; 'ou' is the negation 'not'; 'diekrithe' is the aorist passive of 'to judge' or 'to condemn', so 'was not judged'; 'te apistia' means 'by unbelief' (dative of cause); 'all'' is a shortened form of 'however' or 'but'; 'enedunamothe' is the aorist passive of 'to empower' or 'to strengthen', thus 'was empowered' or 'was strengthened'; 'te pistei' means 'by faith' (dative); 'dous' is the present active participle of 'to give', here 'giving'; 'doxan' is 'glory' (accusative); 'to theo' is the dative of 'the God', so 'to God', and again 'theo' is rendered as 'God' per the literal rule. Putting it together gives a literal rendering of the clause.
[ROM.4.21] And having learned that what has been promised is mighty and to accomplish. [§]
kai plerophertheis hoti ho epegellaitai dunatos estin kai poiesai.
'kai' means 'and', 'plerophertheis' means 'having been fully informed' (from plērōphéreō), 'hoti' means 'that', 'ho' means 'that which', 'epegellaitai' means 'has been promised', 'dunatos' means 'mighty', 'estin' means 'is', the second 'kai' again means 'and', and 'poiesai' means 'to do' or 'to accomplish'.
[ROM.4.22] Therefore also it was counted to him as righteousness. [§]
dio kai elogisthe auto eis dikaiosynen.
'dio' means 'therefore', 'kai' means 'also' or 'and', 'elogisthe' is a passive verb meaning 'was counted' or 'was reckoned', 'auto' means 'to him', 'eis' means 'as' or 'into', 'dikaiosynen' means 'righteousness'.
[ROM.4.23] It was not written, however, through him alone that he was considered to him. [§]
Ouk egraphē de di' auton monon hoti elogisthe autō.
'Ouk' means 'not', 'egraphē' means 'was written', 'de' means 'but' or 'however', 'di'' (short for 'dia') means 'through' or 'by', 'auton' means 'him', 'monon' means 'alone' or 'only', 'hoti' means 'that' or 'because', 'elogisthe' means 'was considered' or 'was counted', 'autō' means 'to him'.
[ROM.4.24] But also for us, to whom it will be necessary to be reckoned, to those who trust in the one who raised Jesus our Lord from the dead. [§]
alla kai di hemas hois mellei logizesthai tois pisteousin epi ton egeiranta Iesoun ton kyrion hemon ek nekron
'alla' means 'but', 'kai' means 'and', 'di' (short for 'dia') means 'through' or 'for', 'hemas' means 'us', 'hois' means 'to whom' (relative pronoun), 'mellei' means 'it will be necessary' or 'is about to', 'logizesthai' means 'to be accounted' or 'to be reckoned', 'tois' means 'to the', 'pisteousin' means 'believing' or 'those who trust', 'epi' means 'upon' or 'in reference to', 'ton' is the accusative article 'the', 'egeiranta' is a participle meaning 'who raised', 'Iesoun' is the name 'Jesus', 'ton' again 'the', 'kyrion' means 'Lord' (as specified), 'hemon' means 'our', 'ek' means 'from', 'nekron' means 'the dead'.
[ROM.4.25] who was given over because of our transgressions and was raised because of our righteousness. [§]
hos paredothe dia ta paraptomena hemon kai egerthe dia ten dikaiosin hemon
'hos' means 'who', 'paredothe' means 'was given over' (passive aorist of paradido), 'dia' means 'because of' or 'through', 'ta' means 'the', 'paraptomena' means 'transgressions' or 'sins', 'hemon' means 'our', 'kai' means 'and', 'egerthe' means 'was raised' (passive aorist of egerthe), 'ten' means 'the', 'dikaiosin' means 'justification' or 'righteousness', 'hemon' again means 'our'. The clause therefore says that the subject was handed over because of our sins and was raised because of our righteousness.
ROM.5
[ROM.5.1] Having been justified, therefore through faith we have peace toward God through our Lord Jesus Christ. [§]
Dikaiothentes oun ek pisteos eirenen echomen pros ton theon dia tou kyriou hemon Iesou Christou.
'Dikaiothentes' means 'Having been justified', 'oun' means 'therefore', 'ek' means 'from' or 'through', 'pisteos' means 'faith', 'eirenen' means 'peace [accusative]', 'echomen' means 'we have', 'pros' means 'toward', 'ton' is the masculine accusative article 'the', 'theon' is the word for God (translated as "God"), 'dia' means 'through', 'tou' is the genitive article 'the', 'kyriou' is the genitive of kyrios meaning "Lord" (translated as "Lord"), 'hemon' means 'our', 'Iesou' is the genitive of Jesus, and 'Christou' is the genitive of Christ. The phrase "pros ton theon" is an idiom meaning "in relation to God" and is rendered literally as "toward God". The whole clause "dia tou kyriou hemon Iesou Christou" means "through our Lord Jesus Christ".
[ROM.5.2] Through which also we have obtained the access by faith into this grace in which we have stood and we boast in the hope of the glory of God. [§]
dee hoo kai ten prosagogen eschekamen [te pistei] eis ten kharin tauthen en he hestekamen kai kauchometha epi elpidi tes doxes tou theou.
'dee' means 'through', 'hoo' means 'by which', 'kai' means 'also', 'ten' is the accusative feminine article meaning 'the', 'prosagogen' means 'approach' or 'access', 'eschekamen' means 'we have obtained' (from the verb escheomai), '[te pistei]' means '[by faith]', 'eis' means 'into', 'ten' again means 'the', 'kharin' means 'grace', 'tauthen' means 'this', 'en' means 'in', 'he' means 'which', 'hestekamen' means 'we have stood' or 'we have stood firm', 'kai' means 'and', 'kauchometha' means 'we boast', 'epi' means 'upon' or 'in', 'elpidi' means 'hope', 'tes' means 'of the', 'doxes' means 'glory', 'tou' means 'of', 'theou' means 'God'.
[ROM.5.3] Not only, but also we boast in the trials, knowing that the trial produces endurance. [§]
ou monon de, alla kai kautchometha en tais thlipsesin, eidotes hoti he thlipsis hupomonen katergazetai
'ou' means 'not', 'monon' means 'only', 'de' means 'however' or 'but', 'alla' means 'but also', 'kai' means 'and', 'kauchometha' means 'we boast' (from the verb kauchomai), 'en' means 'in', 'tais' means 'the' (plural dative), 'thlipsesin' means 'afflictions' or 'trials', 'eidotes' means 'knowing' (participle of oida), 'hoti' means 'that', 'he' means 'the' (feminine nominative article), 'thlipsis' means 'affliction' or 'trial', 'hupomonen' means 'endurance' or 'patience' (accusative), 'katergazetai' means 'produces' or 'works out' (from the verb katergazomai).
[ROM.5.4] But perseverance is a test, and the test is hope. [§]
he de hupomone dokimen, he de dokime elpida.
'he' means 'the' (feminine nominative); 'de' means 'but' or 'and'; 'hupomone' means 'perseverance' or 'endurance'; 'dokimen' (dokimén) means 'test' or 'trial'; the second clause repeats 'he' and 'de'; 'dokime' is the same noun 'test' in the nominative; 'elpida' means 'hope'. The structure is a parallelism: 'the perseverance is a test, and the test is hope.'
[ROM.5.5] But hope does not bring shame, because the love of God has been poured out into our hearts through the Holy Spirit who was given to us. [§]
he de elpis ou kataischunei hoti he agape tou theou ekkechytai en tais kardiais hemon dia pneumatos hagiou tou dothentos hemin.
'he' is the feminine article meaning 'the', 'de' means 'but', 'elpis' means 'hope', 'ou' means 'not', 'kataischunei' means 'shames' or 'brings shame', 'hoti' means 'because', 'agape' means 'love', 'tou' is the genitive article 'of the', 'theou' means 'God' (translated as God), 'ekkechytai' means 'has been poured out', 'en' means 'in', 'tais' is the dative article 'the', 'kardiais' means 'hearts', 'hemon' means 'our', 'dia' means 'through', 'pneumatos' means 'Spirit', 'hagiou' means 'holy', together 'pneumatos hagiou' means 'Holy Spirit', 'tou' again 'of the', 'dothentos' means 'given', 'hemin' means 'to us'.
[ROM.5.6] For even Christ, being of our weak, still at the appointed time for the ungodly, died. [§]
Eti gar Christos ontōn hēmōn asthenōn eti kata kairon hyper asebōn apethanen.
'Eti' means 'still' or 'even', 'gar' means 'for', 'Christos' means 'Christ', 'ontōn' is the genitive plural participle of 'to be' meaning 'of those being', 'hēmōn' means 'of us', 'asthenōn' means 'weak (ones)', together 'ontōn hēmōn asthenōn' means 'of our weak', the second 'eti' means 'still' or 'again', 'kata' means 'according to', 'kairon' means 'time' or 'season', so 'kata kairon' means 'according to the appointed time', 'hyper' means 'for the sake of', 'asebōn' is the genitive plural of 'impious/ungodly', so 'hyper asebōn' means 'for the ungodly', and 'apethanen' means 'he died'.
[ROM.5.7] Only for the righteous will someone die; perhaps also someone dares to die for the good. [§]
molis gar hyper dikaio tis apothaneitai; hyper gar tou agathou tacha tis kai tolmai apothanein;
'molis' means 'only', 'gar' means 'for', 'hyper' means 'on behalf of', 'dikaio' means 'the righteous', 'tis' means 'someone', 'apothaneitai' means 'will die', ';' separates the clauses, 'tou' means 'of the', 'agathou' means 'the good', 'tacha' means 'perhaps', 'kai' means 'also', 'tolmai' means 'dares', 'apothanein' means 'to die'.
[ROM.5.8] But God displays his own love toward us, because even while we are still sinners, Christ died for us. [§]
synistesin de ten heautou agapen eis hemas ho theos, hoti eti hamartolon onton hemon Christos hyper hemon apethanen.
'synistesin' means 'establishes' or 'displays', 'de' is a conjunction meaning 'but' or 'however', 'ten' is the accusative article 'the', 'heautou' means 'his own', 'agapen' means 'love', 'eis' means 'toward' or 'into', 'hemas' means 'us', 'ho theos' means 'the God' (the word 'theos' is translated literally as 'God' according to the given rule), 'hoti' means 'because', 'eti' means 'still' or 'yet', 'hamartolon' is the genitive plural of 'sinner' meaning 'of sinners', 'onton' is the genitive plural of 'being' meaning 'being', 'hemon' means 'our', 'Christos' is the name 'Christ' (no special rule given, so kept as is), 'hyper' means 'for' or 'on behalf of', and 'apethanen' means 'died'. The verse therefore says that God displays his own love toward us because, even while we are still sinners, Christ died for us.
[ROM.5.9] Therefore, much more having been declared righteous, now in the blood of him we shall be saved through him from the wrath. [§]
pollō oun mallon dikaithentes nyn en tō haimati autou sothesometha dia autou apo tēs orgēs.
'pollō' means 'much' or 'to a great extent', 'oun' means 'therefore' or 'so', 'mallon' means 'more' or 'still more', 'dikaithentes' means 'having been declared righteous' (from 'dikaioō' to justify), 'nyn' means 'now', 'en' means 'in', 'tō haimati' means 'the blood' (dative singular), 'autou' means 'of him', 'sothesometha' means 'we shall be saved' (future middle/passive of 'sōzō'), 'dia' means 'through', 'autou' again 'him', 'apo' means 'from', 'tēs orgēs' means 'the wrath'.
[ROM.5.10] If indeed we, being enemies, have been reconciled to God through the death of his Son, much more being reconciled we shall be saved in his life. [§]
ei gar echthroi ontes katellagemen to theo dia tou thanatos tou huiou autou, pollon mallon katallagentes sothesometha en te zoe autou.
'ei' means 'if', 'gar' means 'for', 'echthroi' means 'enemies', 'ontes' means 'being', 'katellagemen' means 'have been reconciled', 'to theo' means 'to God', 'dia' means 'through', 'tou thanatos' means 'the death', 'tou huiou' means 'of his son', 'autou' means 'his', 'pollon mallon' means 'much more', 'katallagentes' means 'being reconciled', 'sothesometha' means 'we shall be saved', 'en te zoe' means 'in his life'.
[ROM.5.11] Not only, but also boasting in God through the Lord our Jesus Christ, by which now we have received reconciliation. [§]
ou monon de, alla kai kauchomenoi en to theos dia tou kyrios hemon Iesous Christos di' hou nyn ten katallagen elabomen.
'ou' means 'not', 'monon' means 'only', 'de' is a conjunction meaning 'but', 'alla' means 'and', 'kai' means 'also', 'kauchomenoi' means 'boasting' or 'rejoicing', 'en' means 'in', 'to' means 'the' (neuter article), 'theos' means 'God', 'dia' means 'through', 'tou' means 'the' (masculine genitive article), 'kyrios' means 'Lord', 'hemon' means 'our', 'Iesous' means 'Jesus', 'Christos' means 'Christ', 'di'' is a contraction of 'dia' meaning 'by', 'hou' means 'which', 'nyn' means 'now', 'ten' means 'the' (feminine accusative article), 'katallagen' means 'reconciliation', 'elabomen' means 'we have received'.
[ROM.5.12] Therefore, just as through one man sin entered the world, and through sin death, and thus death passed to all people, on whom all have sinned. [§]
Dia touto hosper di' henos anthropon he hamartia eis ton kosmon eiserthen kai dia tes hamartias ho thanatos, kai houtos eis pantas anthropous ho thanatos diērthen, eph' ho pantes hemar ton.
'Dia' means 'because' or 'therefore', 'touto' means 'this', together 'dia touto' = 'therefore'. 'Hosper' means 'just as', 'di'' is the contracted form of 'dia' meaning 'through' or 'by', 'henos' means 'one', 'anthropon' means 'person' or 'man'. 'He' is the article 'the', 'hamartia' means 'sin', 'eis' means 'into', 'ton' is the article 'the', 'kosmon' means 'world', 'eiserthen' means 'entered'. 'Kai' means 'and', 'dia' again 'through', 'tes' is the genitive article 'the', 'hamartias' means 'sin's' (of sin). 'Ho' is the article 'the', 'thanatos' means 'death'. 'Kai' again 'and', 'houtos' means 'thus' or 'in this way', 'eis' again 'to', 'pantas' means 'all', 'anthropous' means 'people' or 'humans'. 'Ho' again 'the', 'thanatos' again 'death', 'diērthen' means 'passed through' or 'went through'. 'Eph'' is the contraction of 'epi' meaning 'upon' or 'on', 'ho' again 'the', 'pantes' means 'all', 'hemar' is the verb 'they have sinned' (perfect), 'ton' is the accusative of the pronoun 'them'.
[ROM.5.13] For until the law there was sin in the world, but sin is not imputed where there is no law. [§]
achri gar nomou hamartia en kosmo, hamartia de ouk ellogeitai me ontos nomou
'achri' means 'until', 'gar' means 'for', 'nomou' is the genitive of 'law' meaning 'of the law', 'hamartia' means 'sin', 'en' means 'in', 'kosmo' means 'world', 'de' means 'but', 'ouk' means 'not', 'ellogeitai' means 'is imputed' or 'is counted', 'me' means 'where not' or 'without', 'ontos' means 'being' (genitive of 'being'), together 'me ontos nomou' means 'where there is no law'.
[ROM.5.14] But death ruled from Adam to Moses and over those who have not sinned, according to the likeness of Adam's transgression, which is a type of the future. [§]
all' ebasileusen ho thanatos apo Adam mechri Moseos kai epi tous me hamartesan epi to homoiomati tes parabaseos Adam hos estin typos tou mellontos.
'all'' means 'but', 'ebasileusen' means 'reigned' or 'ruled', 'ho' means 'the', 'thanatos' means 'death', 'apo' means 'from', 'Adam' is the name Adam, 'mechri' means 'until' or 'up to', 'Moseos' is the genitive of Moses, 'kai' means 'and', 'epi' means 'over' or 'upon', 'tous' means 'the (plural masculine accusative)', 'me' means 'not', 'hamartesan' means 'having sinned' in the participle form (here negative, so 'those who have not sinned'), the second 'epi' again means 'according to' or 'on', 'to' means 'the (dative neuter singular)', 'homoiomati' means 'likeness' or 'pattern', 'tes' means 'of the', 'parabaseos' means 'transgression' or 'rebellion', the second 'Adam' repeats the name, 'hos' means 'who' or 'which', 'estin' means 'is', 'typos' means 'type' or 'symbol', 'tou' means 'of the', 'mellontos' means 'future' (genitive of 'to come').
[ROM.5.15] But not as the sin, so also the gift; for if by the one sin the many died, much more the grace of God and the gift in grace of the one man Jesus Christ increased to the many. [§]
All' och hos to paraptoma, houtos kai to charisma; ei gar to tou henos paraptomati hoi polloi apethanon, polloi mallon he charis tou theou kai he dorea en chariti te tou henos anthropou Iesou Christou eis tous pollous eperisseusen.
'All'' means 'but', 'och' means 'not', 'hos' means 'as', 'to' means 'the' (neuter nominative/accusative), 'paraptoma' means 'offense' or 'sin', 'houtos' means 'thus', 'kai' means 'and', 'charisma' means 'gift', 'ei' means 'if', 'gar' means 'for', 'to' (dative) means 'by/with the', 'tou' means 'of the', 'henos' means 'one', 'paraptomati' is the dative of 'paraptoma' meaning 'by the offense', 'hoi' means 'the' (plural masculine), 'polloi' means 'many', 'apethanon' means 'died', 'polloi' again means 'much', 'mallon' means 'rather' or 'much more', 'he' means 'the' (feminine), 'charis' means 'grace', 'tou theou' means 'of God' (translated literally as 'God'), 'kai' means 'and', 'he dorea' means 'the gift', 'en chariti' means 'in grace', 'te' is a article meaning 'the', 'tou henos' means 'of the one', 'anthropou' means 'of man', 'Iesou' means 'Jesus', 'Christou' means 'Christ', 'eis' means 'into' or 'to', 'tous pollous' means 'the many', 'eperisseusen' means 'increased' or 'abounded'.
[ROM.5.16] And not as by one sinner the gift; for the judgment from one leads to condemnation, but the grace from many transgressions leads to righteousness. [§]
kai ouch hos di henos hamartesantos to dorima; to men gar krima ex henos eis katakrima, to de charisma ek pollon paraptomaton eis dikaion.
'kai' means 'and', 'ouch' means 'not', 'hos' means 'as', 'di' means 'by', 'henos' means 'one', 'hamartesantos' means 'having sinned' (participle of 'to sin'), 'to' means 'the', 'dorima' means 'gift', 'men' means 'for', 'gar' means 'indeed' or 'for', 'krima' means 'judgment', 'ex' means 'from', 'eis' means 'to' or 'into', 'katakrima' means 'condemnation', 'de' means 'but', 'charisma' means 'grace' or 'gift', 'ek' means 'from', 'pollon' means 'many', 'paraptomaton' means 'transgressions' (plural of 'paraptoma'), 'dikaion' means 'righteousness' or 'right standing'.
[ROM.5.17] If for the one man's transgression death reigned through the one, much more those receiving the abundance of grace and the gift of righteousness will reign in life through the one Jesus Christ. [§]
ei gar to tou henos paraptomati ho thanatos ebasileusen dia tou henos, polloi mallon hoi ten perisseian tes charitos kai tes dores tes dikaiosynes lambanontes en zoe basileusousin dia tou henos Iesou Christou.
'ei' means 'if', 'gar' means 'for', 'to' means 'the' (dative article), 'tou' means 'of the', 'henos' means 'one', 'paraptomati' means 'transgression' (dative), 'ho' means 'the' (nominative), 'thanatos' means 'death', 'ebasileusen' means 'reigned', 'dia' means 'through', 'tou' again 'the', 'henos' 'one', 'polloi' means 'much', 'mallon' means 'more', 'hoi' means 'those', 'ten' means 'the' (accusative), 'perisseian' means 'abundance' or 'surplus', 'tes' means 'of the' (genitive), 'charitos' means 'grace', 'kai' means 'and', 'tes' again 'of the', 'dores' means 'gift', 'tes' again 'of the', 'dikaiosynes' means 'righteousness', 'lambanontes' means 'receiving' (participle), 'en' means 'in', 'zoe' means 'life', 'basileusousin' means 'will reign', 'dia' means 'through', 'tou' 'the', 'henos' 'one', 'Iesou' is the name 'Jesus', 'Christou' is the name 'Christ'. The phrase thus renders the Greek clause word‑for‑word, preserving the literal sense of each term.
[ROM.5.18] Therefore, just as through one transgression all people are brought to condemnation, so also through one righteousness all people are brought to the righteousness of life. [§]
Ara oun hos di' henos paraptomas eis pantas anthropos eis katakrima, houtos kai di' henos dikaiontos eis pantas anthropos eis dikaiosin zoes.
'Ara' means 'therefore', 'oun' means 'then', 'hos' means 'as', 'di'' is a contraction of 'dia' meaning 'through', 'henos' means 'one', 'paraptomas' means 'transgression', 'eis' means 'into' or 'to', 'pantas' means 'all', 'anthropos' means 'people' or 'humans', 'katakrima' means 'condemnation', 'houtos' means 'so also' or 'in this way', 'kai' means 'and', the second 'di'' again means 'through', the second 'henos' again 'one', 'dikaiontos' (from 'dikaíōmatos') means 'righteousness' or 'justification', the second 'eis' again 'into', the second 'pantas anthropos' repeats 'all people', 'dikaisoin' (from 'dikaíōsin') means 'into righteousness' or 'to righteousness', and 'zoes' means 'of life'.
[ROM.5.19] For just as through the disobedience of one man the many were made sinners, so also through the obedience of one the many will be made righteous. [§]
hosper gar dia tes parakoes tou henos anthropon hamartoi kates tatha esan hoi polloi, houtos kai dia tes hypakoes tou henos dikaioi katas tatha sontai hoi polloi.
'hosper' means 'just as', 'gar' means 'for', 'dia' means 'through', 'tes' is the genitive article 'of the', 'parakoes' means 'disobedience', 'tou henos' means 'of one', 'anthropon' means 'human' or 'person', 'hamartoi' means 'sinners', 'kates tatha esan' means 'were established/made', 'hoi polloi' means 'the many', 'houtos' means 'thus', 'kai' means 'also', 'hypakoes' means 'obedience', 'dikaioi' means 'righteous', 'katas tatha sontai' means 'will be established/made'.
[ROM.5.20] But the law entered, in order that it might increase the transgression; where sin increased, grace abounded. [§]
nomos de pareiselthen, hina pleonasei to paraptooma; hou de epleonasen he hamartia, hyperepersisseusen he charis,
'nomos' means 'law', 'de' is a conjunction meaning 'but' or 'however', 'pareiselthen' means 'entered' (aorist active indicative of 'pareiselgo'), 'hina' means 'in order that', 'pleonasei' means 'increases' (present active indicative of 'pleonazo'), 'to' means 'the', 'paraptooma' means 'transgression' or 'offense', 'hou' means 'where' or 'in which', 'de' again 'but' or 'then', 'epleonasen' means 'increased' (aorist active indicative of 'pleonazo'), 'he' means 'the', 'hamartia' means 'sin', 'hyperepersisseusen' means 'abounded' or 'overfilled' (aorist active indicative of 'hyperepersisso'), 'he' again 'the', 'charis' means 'grace'.
[ROM.5.21] so that as sin reigned in death, likewise grace may reign through righteousness into eternal life through Jesus Christ our Lord. [§]
hina hosper ebasileusen he hamartia en to thanatoi, houtos kai he charis basileusei dia dikaiosynes eis zoen aionion dia Iesou Christou tou kyriou hemon.
'hina' means 'so that', 'hosper' means 'as', 'ebasileusen' means 'reigned', 'he' is the feminine article 'the', 'hamartia' means 'sin', 'en' means 'in', 'to' is the dative article 'the', 'thanatoi' means 'death', 'houtos' means 'thus', 'kai' means 'also', 'he' again 'the', 'charis' means 'grace', 'basileusei' means 'may reign', 'dia' means 'through', 'dikaiosynes' means 'righteousness', 'eis' means 'into', 'zoen' means 'life', 'aionion' means 'eternal', 'dia' again 'through', 'Iesou' means 'of Jesus', 'Christou' means 'of Christ', 'tou' means 'of the', 'kyriou' means 'Lord', 'hemon' means 'our'.
ROM.6
[ROM.6.1] What then shall we say? Shall we continue in sin, that grace may increase? [§]
Ti oun eroumen? epimenomen tē hamartia, hina hē charis pleonasē?
'Ti' means 'what', 'oun' means 'then', 'eroumen' means 'shall we say', 'epimenomen' means 'shall we persist' or 'continue', 'tē' is the dative feminine article 'the', 'hamartia' means 'sin', 'hina' means 'that' or 'so that', 'hē' is the nominative feminine article 'the', 'charis' means 'grace', 'pleonasē' means 'may increase' or 'be multiplied'.
[ROM.6.2] May it not happen. Those who have died because of the sin, how shall we still live in it? [§]
mē genoito. hoitines apethanomen tē hamartia, pōs eti zēsomen en autē?
'mē' means 'not', 'genoito' means 'let it become' (optative, 'may it happen'), together 'mē genoito' means 'may it not happen'. 'hoitines' means 'those who', 'apethanomen' means 'we have died', 'tē' is the dative article 'the', 'hamartia' means 'sin', so 'hoitines apethanomen tē hamartia' means 'those who have died because of the sin'. 'pōs' means 'how', 'eti' means 'still' or 'anymore', 'zēsomen' means 'we will live' (future indicative), 'en' means 'in', 'autē' means 'it' (referring to the sin). The whole clause asks 'how shall we still live in it?'.
[ROM.6.3] Or do you not know that those who have been baptized into Christ Jesus have also been baptized into his death? [§]
ē agnoeite hoti, hosoi ebaptisthemen eis Christon Iesoun, eis ton thanaton autou ebaptisthemen?
'ē' means 'or', 'agnoeite' means 'do you not know' (literally 'you are ignorant'), 'hoti' means 'that', 'hosoi' means 'as many as' or 'those who', 'ebaptisthemen' means 'we were baptized', 'eis' means 'into', 'Christon' means 'Christ' (the anointed one), 'Iesoun' means 'Jesus', 'ton' is the definite article 'the', 'thanaton' means 'death', 'autou' means 'of him/his', and the second 'ebaptisthemen' repeats 'we were baptized'.
[ROM.6.4] Therefore we were buried with him through baptism into death, that just as Christ rose from the dead through the glory of the Father, so also we might walk in the newness of life. [§]
syne tafemen oun auto dia tou baptismatos eis ton thanaton, hina hosper egerthe Christos ek nekron dia tes doxes tou patros, houtos kai hemein en kainoteti zoes peripatesomen.
'syne tafemen' means 'we were buried together', 'oun' means 'therefore', 'auto' means 'with him', 'dia tou baptismatos' means 'through baptism', 'eis ton thanaton' means 'into death', 'hina' means 'that', 'hosper' means 'just as', 'egerthe' means 'he rose', 'Christos' means 'Christ', 'ek nekron' means 'from the dead', 'dia tes doxes' means 'through the glory', 'tou patros' means 'of the Father', 'houtos' means 'so', 'kai' means 'also', 'hemein' means 'we', 'en kainoteti' means 'in newness', 'zoes' means 'of life', 'peripatesomen' means 'might walk'.
[ROM.6.5] If indeed we have become fellow in the likeness of his death, we also will be of the resurrection. [§]
ei gar sumphutoi gegonamen toi homoiomati tou thanatou autou, alla kai tes anastaseos esometha.
'ei' means 'if', 'gar' means 'for' or 'indeed', 'sumphutoi' means 'fellow' or 'of the same nature', 'gegonamen' means 'we have become', 'toi' is the dative article 'the', 'homoiomati' means 'likeness', 'tou' is the genitive article 'of the', 'thanatou' means 'death', 'autou' means 'his', 'alla' means 'but', 'kai' means 'also', 'tes' is the genitive article 'of the', 'anastaseos' means 'resurrection', 'esometha' means 'we will be'.
[ROM.6.6] Knowing this, that our old man was crucified, so that the body of sin might be abolished, that we no longer serve sin. [§]
tooto ginoskontes hoti ho palaios hemon anthropos synestaurote, hina katargethe to soma tes hamartias, tou meketi douleuein hemas te hamartia;
'tooto' means 'this', 'ginoskontes' means 'knowing', 'hoti' means 'that', 'ho' means 'the', 'palaios' means 'old', 'hemon' means 'our', 'anthropos' means 'man' (here 'old man'), 'synestaurote' means 'was crucified', 'hina' means 'so that', 'katargethe' means 'might be abolished', 'to' means 'the', 'soma' means 'body', 'tes' means 'of the', 'hamartias' means 'sin', 'tou' means 'that', 'meketi' means 'no longer', 'douleuein' means 'to serve', 'hemas' means 'we', 'te' means 'the', 'hamartia' means 'sin'.
[ROM.6.7] For the one who died has been justified from the sin. [§]
ho gar apothanon dedikaetai apo tes hamartias.
'ho' means 'the' (masculine nominative article), 'gar' means 'for', 'apothanon' is the aorist participle meaning 'having died' or 'who died', 'dedikaetai' is the perfect passive verb meaning 'has been justified', 'apo' means 'from', 'tes' is the genitive feminine article 'the', and 'hamartias' means 'sin' (genitive).
[ROM.6.8] If we have died with Christ, we believe that also we will rise with him. [§]
ei de apethanomen syn Christo, pisteuomen hoti kai suzesomen auto.
'ei' means 'if', 'de' means 'indeed' or 'and', 'apethanomen' means 'we have died', 'syn' means 'with', 'Christo' means 'Christ', 'pisteuomen' means 'we believe' or 'we trust', 'hoti' means 'that', 'kai' means 'also', 'suzesomen' means 'we shall rise' or 'we will be raised', 'auto' means 'him'.
[ROM.6.9] Knowing that Christ, having risen from the dead, no longer dies, his death no longer rules. [§]
eidotes hoti Christos egerthis ek nekron ouketi apothneskei, thanatos autou ouketi kyrieuei.
'eidotes' means 'knowing', 'hoti' means 'that', 'Christos' is the title 'Christ', 'egerthis' means 'having risen', 'ek' means 'from', 'nekron' means 'the dead', 'ouketi' means 'no longer', 'apothneskei' means 'dies', 'thanatos' means 'death', 'autou' means 'his', 'kyrieuei' means 'rules' or 'has dominion over'. The phrase thus states that knowing Christ has risen, death no longer has dominion over him.
[ROM.6.10] For what died, died once because of sin; but what lives, lives to God. [§]
ho gar apethanen, tei hamartia apethanen ephapax; ho de zee, zee toi theoe.
"ho" means "that which" (neuter relative pronoun), "gar" means "for", "apethanen" means "died", "tei" is the dative article "the", "hamartia" means "sin" (so "tei hamartia" = "by the sin"), "ephapax" means "once", "de" means "but", "zee" means "lives", "toi" is the dative article "to the", "theoe" means "God" (the Greek word for God, translated literally as "God").
[ROM.6.11] Thus also you reckon yourselves to be dead in sin, but living to God in Christ Jesus. [§]
houtos kai hymeis logizesthe heautous einai nekrous men te hamartia zonas de to theos en Christo Iesou.
'houtos' means 'thus', 'kai' means 'also', 'hymeis' means 'you (plural)', 'logizesthe' means 'you reckon' or 'consider', 'heautous' means 'yourself', 'einai' means 'to be', 'nekrous' means 'dead', 'men' is a particle meaning 'on the one hand', 'te' (often combined with 'de') marks contrast, 'hamartia' means 'sin', 'zonas' means 'living', 'de' means 'on the other hand', 'to' means 'to the', 'theos' means 'God', 'en' means 'in', 'Christo' means 'Christ', 'Iesou' means 'Jesus'.
[ROM.6.12] Therefore do not let sin rule in your mortal body to obey its desires. [§]
Me oun basileueto he hamartia en to thneto hymon somati eis to hupakouein tais epithymiais autou
'Me' means 'not' (negative imperative), 'oun' means 'therefore', 'basileueto' means 'let rule' (imperative), 'he' means 'the', 'hamartia' means 'sin', 'en' means 'in', 'to' means 'the', 'thneto' means 'mortal', 'hymon' means 'your', 'somati' means 'body', 'eis' means 'to' or 'for', 'to' means 'the', 'hupakouein' means 'obeying', 'tais' means 'the' (plural dative), 'epithymiais' means 'desires', 'autou' means 'its'.
[ROM.6.13] Do not present your members as weapons of injustice to sin, but present yourselves to God as if from the dead living, and your members as weapons of righteousness to God. [§]
mede paristane ta meli humon hopla adikia te hemartia, alla parastesate heautous to theo hosei ek nekron zontas kai ta meli humon hopla dikaiosynes to theo.
'mede' means 'not', 'paristane' means 'present' or 'show', 'ta' is the definite article 'the', 'meli' means 'members' or 'limbs', 'humon' means 'your', 'hopla' means 'weapons', 'adikia' means 'injustice', 'te' is the dative of 'to', 'hemartia' means 'sin', 'alla' means 'but', 'parastesate' means 'present' (imperative plural), 'heautous' means 'yourself', 'to' is the article in the dative 'to', 'theo' means 'God', 'hosei' means 'as if', 'ek' means 'from', 'nekron' means 'the dead', 'zontas' means 'living', 'kai' means 'and', 'dikaiosynes' means 'righteousness'. The phrase 'to theo' is rendered as 'to God' because the Greek word 'theos' is the name for God, and per the translation guidelines the name of God is given literally as 'God'. The idiom 'present yourselves as weapons' is taken literally as describing members being used as instruments of either injustice or righteousness.
[ROM.6.14] For your sin will not rule; for you are not under the law but under grace. [§]
hamartia gar humon ou kyriēsei; ou gar este hupo nomon al hupo charin.
'hamartia' means 'sin', 'gar' means 'for', 'humon' means 'your' (genitive plural), 'ou' means 'not', 'kyriēsei' is the future third person singular of 'kyriēō' meaning 'will rule' or 'will dominate', 'este' means 'you are', 'hupo' means 'under' or 'subject to', 'nomon' is the accusative of 'nomos' meaning 'law', 'al' (short for 'alla') means 'but', and 'charin' is the accusative of 'charis' meaning 'grace'. The sentence therefore says that your sin will not dominate you, and that you are not under the law but under grace.
[ROM.6.15] What then? Shall we sin, because we are not under the law but under grace? Yahveh forbid. [§]
Ti oun? hamartesomen, hoti ouk esmen hypo nomon all' hypo charin? me genoito.
'Ti' means 'what', 'oun' means 'then', 'hamartesomen' means 'shall we sin', 'hoti' means 'because', 'ouk' means 'not', 'esmen' means 'we are', 'hypo' means 'under', 'nomon' means 'law', 'all'' means 'but', 'hypo charin' means 'under grace', 'me' means 'not', 'genoito' means 'let it happen' (imperative). In the idiom 'me genoito' the sense is 'let it not happen', commonly rendered as 'God forbid', here translated literally as 'Yahveh forbid' following the literal translation rule for the name of God.
[ROM.6.16] Do you not know that to the one you present yourselves as slaves for obedience, you are slaves to the one you obey, that is, sin leads to death or obedience leads to righteousness? [§]
ouk oidate hoti ho paristánete heautous doulous eis hypakoen douloi este ho hypakouete etoi hamartias eis thanaton e hypakoes eis dikaiosynen
ouk means 'not', oidate means 'do you know', hoti means 'that', ho is the dative singular masculine pronoun 'to whom', paristánete means 'you present yourselves', heautous means 'yourself', doulous means 'as slaves', eis means 'into' or 'for', hypakoen means 'obedience', douloi means 'slaves', este means 'you are', ho again 'to whom', hypakouete means 'you obey', etoi introduces a clarification, hamartias means 'sin', eis means 'to', thanaton means 'death', e means 'or', hypakoes means 'obedience', eis means 'to', dikaiosynen means 'righteousness'. The sentence asks a rhetorical question about knowing who they are serving as slaves—whether sin leads to death or obedience leads to righteousness.
[ROM.6.17] Grace, however, to God because you were slaves of sin and you obeyed from the heart to the one to whom you were given a pattern of teaching. [§]
charis de to theo hoti ete douloi tes hamartias hypekousate de ek kardias eis hon paredothete typon didaches,
'charis' means 'grace', 'de' means 'but' or 'however', 'to theo' means 'to God', 'hoti' means 'because' or 'that', 'ete' means 'you were', 'douloi' means 'slaves' or 'servants', 'tes hamartias' means 'of sin', 'hypekousate' means 'you obeyed', 'de' again means 'and' or 'but', 'ek kardias' means 'from the heart', 'eis' means 'to' or 'into', 'hon' means 'whom' or 'the one', 'paredothete' means 'you were handed over' or 'delivered', 'typon' means 'pattern' or 'example', 'didaches' means 'of teaching' or 'of doctrine'.
[ROM.6.18] But having been freed from sin, you were enslaved to righteousness. [§]
eleutherothentes de apo tes hamartias edoulothete te dikaiosyne.
'eleutherothentes' means 'having been freed', 'de' means 'but', 'apo' means 'from', 'tes' is the genitive feminine article meaning 'of the', 'hamartias' means 'sin', 'edoulothete' means 'you were enslaved', 'te' is the dative feminine article meaning 'to the', and 'dikaiosyne' means 'righteousness'.
[ROM.6.19] I speak in human terms because of the weakness of your flesh. For just as you have presented your members as slaves to impurity and lawlessness into lawlessness, so now you have presented your members as slaves to righteousness into sanctification. [§]
Anthropinon lego dia ten astheneian tes sarkos humon. hosper gar paresesate ta mele humon doula te akatharsia kai te anomia eis ten anomian, houtos nyn parastesate ta mele humon doula te dikaio sune eis hagiasmon.
'Anthropinon' means 'human' (adjective), 'lego' means 'I say' or 'I speak', 'dia' means 'because of' or 'through', 'ten' is the accusative feminine singular of the article 'the', 'asthenian' means 'weakness', 'tes' is the genitive feminine singular article 'of the', 'sarkos' means 'flesh', 'humon' means 'your' (plural), 'hosper' means 'just as' or 'in the same way that', 'gar' means 'for', 'paresesate' means 'you have presented' (aorist active indicative 2nd person plural), 'ta' is the neuter plural article 'the', 'mele' means 'members' or 'limbs', 'doula' means 'slaves' (feminine nominative plural), 'te' is the dative singular article 'to the', 'akatharsia' means 'uncleanness' or 'impurity', 'kai' means 'and', 'anomía' means 'lawlessness' or 'transgression', 'eis' means 'into', 'nout' means 'now', 'parastesate' means 'you have presented' (again), 'dikaio sune' means 'righteousness' (dikaio = righteous, sune = virtue), 'hagiasmon' means 'sanctification' or 'consecration'.
[ROM.6.20] For when you were slaves of sin, you were free in righteousness. [§]
hote gar douloi eite tes hamartias, eleutheroi eite tei dikaiosunei.
'hote' means 'when', 'gar' means 'for', 'douloi' means 'slaves', 'eite' means 'you were' (plural), 'tes' means 'of the', 'hamartias' means 'sin' (genitive), 'eleutheroi' means 'free' (plural), 'tei' means 'to the' (dative), 'dikaiosunei' means 'righteousness' (dative).
[ROM.6.21] What fruit then do you have? On which you now are ashamed, for the end of those is death. [§]
tina oun karpon eichete tote? eph' hois nyn epaischyneste, to gar telos ekeinon thanatos.
'tina' means 'what' (interrogative pronoun), 'oun' means 'then' or 'therefore', 'karpon' means 'fruit', 'eichete' means 'you have' (second person plural present indicative), 'tote' means 'then' or 'at that time', 'eph'' is a contraction of 'epi' meaning 'on' or 'upon', 'hois' means 'which' (relative pronoun dative plural), 'nyn' means 'now', 'epaischyneste' means 'you are ashamed' (present middle/passive), 'to' means 'the', 'gar' means 'for', 'telos' means 'end' or 'goal', 'ekeinon' means 'those' (genitive plural), 'thanatos' means 'death'.
[ROM.6.22] Now, having been freed from sin, but being enslaved to God, you have your fruit for sanctification, and the end is eternal life. [§]
nyni de eleutherothentes apo tes hamartias doulothentes de to thei echete ton karpon humon eis hagiasmon, to de telos zoen aionion.
'nyni' means 'now', 'de' means 'but' or 'however', 'eleutherothentes' means 'having been freed', 'apo' means 'from', 'tes' is the article 'the', 'hamartias' means 'sin', 'doulothentes' means 'being enslaved', 'to' is the dative article 'the', 'thei' means 'God', 'echete' means 'you have', 'ton' is the accusative article 'the', 'karpon' means 'fruit', 'humon' means 'your', 'eis' means 'for' or 'into', 'hagiasmon' means 'sanctification', 'to' again is the article 'the', 'telos' means 'end', 'zoen' means 'life', 'aionion' means 'eternal'.
[ROM.6.23] For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. [§]
ta gar opsonia tes hamartias thanatos, to de charisma tou theou zoe aionios en Christo Iesou to kyrios hemon.
'ta' means 'the' (plural neuter), 'gar' means 'for', 'opsonia' means 'wages/pay', 'tes' means 'of the', 'hamartias' means 'sin', 'thanatos' means 'death', 'to' means 'the' (neuter singular), 'de' means 'but', 'charisma' means 'gift', 'tou' means 'of the', 'theou' means 'God', 'zoe' means 'life', 'aionios' means 'eternal', 'en' means 'in', 'Christo' means 'Christ', 'Iesou' means 'Jesus', 'to' means 'the', 'kyrios' means 'Lord' (translated as 'Lord'), 'hemon' means 'our'. The phrase therefore reads: for the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
ROM.7
[ROM.7.1] Or do you not know, brothers, that I am speaking about the law, that the law rules over a man for as long as he lives? [§]
Ei agnoeite, adelphoi, ginoskousin gar nomon lalo, hoti ho nomos kyrieuei tou anthropou epi hoson chronon zei?
'Ei' means 'Or', 'agnoeite' means 'do you ignore/are unaware', 'adelphoi' means 'brothers', 'ginoskousin' means 'they know', 'gar' means 'for', 'nomon' means 'law' (accusative), 'lalo' means 'I speak', 'hoti' means 'that', 'ho' means 'the', 'nomos' means 'law', 'kyrieuei' means 'rules over' or 'has dominion over', 'tou' means 'of the', 'anthropou' means 'man' or 'person' (genitive), 'epi' is a preposition meaning 'over' or 'upon', 'hoson' means 'as long as', 'chronon' means 'time' or 'duration', 'zei' means 'he/she/it lives'. The sentence asks whether the listeners know that the speaker is speaking about the law, which governs a person for the entire span of his life.
[ROM.7.2] For the widow woman is bound by law to a living husband; but if the husband dies, she is released from the man's law. [§]
he gar hupandros gyne to zoon ti andri dedetai nomoi; ean de apothanei ho aner katergtai apo tou nomou tou andros.
'he' means 'the' (feminine nominative article), 'gar' means 'for', 'hupandros' means 'widowed' (used as a noun for a widow), 'gyne' means 'woman', 'to' means 'the' (dative neuter article), 'zoon' means 'living', 'ti' means 'to' (dative masculine article), 'andri' means 'man' or 'husband' (dative masculine singular), 'dedetai' means 'is bound' or 'is subject', 'nomoi' means 'law' (dative singular), 'ean' means 'if', 'de' means 'but', 'apothanei' means 'dies' (subjunctive), 'ho' means 'the' (nominative masculine article), 'aner' means 'man' or 'husband', 'katergtai' means 'is released' or 'is set free', 'apo' means 'from', 'tou' means 'the' (genitive masculine article), 'nomou' means 'law' (genitive singular), 'tou' again 'the', 'andros' means 'man' (genitive singular).
[ROM.7.3] Therefore, if a living man has an adulterer, she will demand a price if she becomes a wife to another man; but if the husband dies, she is free from the law that she must not be an adulteress having become a wife to another man. [§]
ara oon zon-tos too an-dros moy-cha-lees chreh-mah-tee-say e-an ge-neh-tai an-dri he-te-ro; e-an de a-po-tha-nay ho a-ner, e-leu-the-ra es-tin a-po too no-moo, too may ay-nai aw-ten moy-kha-li-da ge-no-mee-nen an-dri he-te-ro.
'ara' means 'therefore', 'oon' means 'then', 'zon-tos' is the genitive of 'living', 'too' is the article 'the', 'an-dros' means 'of a man', 'moy-cha-lees' means 'adulterer' (a woman who commits adultery), 'chreh-mah-tee-say' means 'will demand a price', 'e-an' means 'if', 'ge-neh-tai' means 'becomes', 'an-dri' means 'to a husband', 'he-te-ro' means 'another', the semicolon separates clauses, 'de' means 'but', 'a-po-tha-nay' means 'dies', 'ho' means 'the', 'a-ner' means 'husband', 'e-leu-the-ra' means 'free', 'es-tin' means 'is', 'a-po' means 'from', 'too' again 'the', 'no-moo' means 'law', 'too may' means 'of not', 'ay-nai' means 'to be', 'aw-ten' means 'her', 'moy-kha-li-da' means 'adulteress', 'ge-no-mee-nen' means 'becoming', 'an-dri he-te-ro' means 'to another man'.
[ROM.7.4] Therefore, my brothers, and you also were put to death by the law through the body of Christ, so that you might become another, the one risen from the dead, that we may bear fruit to God. [§]
hoste, adelphoi mou, kai hymeis ethanatothēte tō nomō dia tou sōmatos tou Christou, eis to genesthai humas heterō, tō ek nekron engerthen, hina karpophorēsōmen tō theō.
'hoste' means 'therefore', 'adelphoi' means 'brothers', 'mou' means 'my', 'kai' means 'and', 'hymeis' means 'you (plural)', 'ethanatothēte' means 'you were put to death', 'tō' (dative) means 'by/with the', 'nomō' means 'law', 'dia' means 'through', 'tou' (genitive) means 'of the', 'sōmatos' means 'body', 'Christou' means 'Christ', 'eis' means 'to/for', 'to' (accusative) means 'the', 'genesthai' means 'to become', 'humas' means 'you (accusative plural)', 'heterō' means 'another', 'tō' (dative) means 'the', 'ek' means 'from', 'nekron' means 'the dead', 'engerthen' means 'one who has risen', 'hina' means 'that', 'karpophorēsōmen' means 'we may bear fruit', 'tō' (dative) means 'to the', 'theō' means 'God' (translated literally as 'God').
[ROM.7.5] For when we were in the flesh, the effects of sins that came about through the law were working in our members, in order that they might bear fruit to death. [§]
hote gar emen en te sarki, ta pathermata ton hamartion ta dia tou nomou energito en tois melesin hemon, eis to karpophore-sai toi thanato.
'hote' means 'when', 'gar' means 'for', 'emen' means 'we were', 'en' means 'in', 'te' means 'the' (dative article), 'sarki' means 'flesh', 'ta' means 'the' (neuter plural), 'pathermata' means 'effects' or 'passions', 'ton' is the genitive plural article 'of the', 'hamartion' means 'sins', 'dia' means 'through', 'tou' means 'the' (genitive singular), 'nomou' means 'law', 'energitο' means 'was being worked', 'en' means 'in', 'tois' means 'the' (dative plural), 'melesin' means 'members' or 'limbs', 'hemon' means 'our', 'eis' means 'into' or 'for', 'to' means 'the' (neuter accusative), 'karpophore-sai' means 'to bear fruit', 'toi' means 'to the' (dative singular), 'thanato' means 'death'. The phrase 'karpophore-sai toi thanato' is an idiom meaning 'to bring forth fruit toward death' or 'to bear fruit that results in death'.
[ROM.7.6] Now indeed we have been freed from the law, having died in which we were bound, so that we may serve in the newness of the spirit and not in the oldness of the letter. [§]
nuni de katergethemen apo tou nomou apothanontes en ho kateichometha hoste douleein hemas en kainoteti pneumatos kai ou palaeoteti grammatos.
'nuni' means 'now', 'de' means 'indeed' or 'but', 'katergethemen' means 'we have been set free / released', 'apo' means 'from', 'tou' is the genitive article 'the', 'nomou' means 'law', 'apothanontes' means 'having died', 'en' means 'in', 'ho' means 'which/that', 'kateichometha' means 'we were bound / ensnared', 'hoste' means 'so that', 'douleein' means 'to serve', 'hemas' means 'us', 'en' again means 'in', 'kainoteti' means 'newness', 'pneumatos' means 'of spirit', 'kai' means 'and', 'ou' means 'not', 'palaeoteti' means 'oldness', 'grammatos' means 'of the letter/script'.
[ROM.7.7] What then shall we say? Is the law sin? May it not be; but I did not know sin except through the law; for I did not understand desire unless the law said, 'You shall not desire.' [§]
Ti oun eroumen; ho nomos hamartia? me genoito; alla ten hamartian ouk egnon ei me dia nomou; ten te gar epithymian ouk eiden ei me ho nomos elegen; ouk epithymeseis.
'Ti' means 'what', 'oun' means 'then', 'eroumen' means 'shall we say', 'ho' is the definite article 'the', 'nomos' means 'law', 'hamartia' means 'sin', 'me' means 'not', 'genoito' means 'let it happen' or 'may it be', used here as a negative oath 'may it not be', 'alla' means 'but', 'ten' is the accusative of 'the', 'hamartian' is 'sin' as object, 'ouk' means 'not', 'egnōn' (I did know) means 'I knew', 'ei' means 'if', 'me' means 'except', 'dia' means 'through', 'nomou' is genitive of 'law', 'te' is a conjunction meaning 'for', 'gar' emphasizes, 'epithymian' means 'desire', 'eiden' means 'I knew' or 'I understood', 'elegen' means 'said', 'epithymeseis' means 'you shall not desire' (negative imperative).
[ROM.7.8] But having taken the starting point, sin, through the command accomplished in me all desire; for without law sin is dead. [§]
aphormen de labousa he hamartia dia tes entoles kateirgasa to en emoi pasan epithymian; choris gar nomou hamartia nekra.
'aphormen' means 'starting point' or 'basis', 'de' means 'but', 'labousa' is the feminine participle 'having taken', 'he' is the article 'the', 'hamartia' means 'sin', 'dia' means 'through' or 'because of', 'tes' is the genitive article 'of the', 'entoles' means 'command', 'kateirgasa(to)' means 'accomplished' or 'brought about', 'en' means 'in', 'emoi' means 'me' (dative), 'pasan' means 'all', 'epithymian' means 'desire', 'choris' means 'without', 'gar' means 'for', 'nomou' means 'law' (genitive), 'hamartia' again 'sin', 'nekra' means 'dead'.
[ROM.7.9] I, however, was living without law ever; but when the command came, sin was revived. [§]
ego de ezon choris nomou pote, elthouses de tes entoles he hamartia anezesen,
'ego' means 'I', 'de' means 'however' or 'but', 'ezon' is the aorist participle of 'to live' meaning 'was living', 'choris' means 'without', 'nomou' is the genitive of 'law', 'pote' means 'ever' or 'at any time', 'elthouses' is the genitive singular feminine participle of 'to come' meaning 'when the command came', 'tes' is the genitive article 'the', 'entoles' means 'command' or 'instruction', 'he' is the nominative feminine article 'the', 'hamartia' means 'sin', 'anezesen' is the aorist active indicative of 'to revive' meaning 'was revived' or 'came back to life'.
[ROM.7.10] But I died and the command for life was found to me; this is for death. [§]
ego de apethanon kai heurethe moi he entole he eis zoen, haute eis thanaton;
'ego' means 'I', 'de' means 'but' or 'however', 'apethanon' means 'died', 'kai' means 'and', 'heurethe' means 'was found', 'moi' means 'to me', 'he' (the article) means 'the', 'entole' means 'command' or 'instruction', 'eis' means 'for' or 'into', 'zoen' means 'life', 'haute' means 'this', 'thanaton' means 'death'.
[ROM.7.11] For sin, having taken its beginning, through the command deceived me and by it killed me. [§]
hee gar hamartia aformen labousa dia tes entoles exepatesen me kai di autes apekteinen.
'hee' is the feminine definite article 'the', 'gar' means 'for' or 'because', 'hamartia' means 'sin', 'aformen' is the accusative of 'a starting point' or 'beginning', 'labousa' is a feminine participle meaning 'having taken', 'dia' means 'through' or 'by', 'tes' is the genitive article 'the', 'entoles' means 'command', 'exepatesen' is a verb meaning 'deceived', 'me' means 'me', 'kai' means 'and', 'di' is a contraction of 'through', 'autes' means 'its' (feminine), and 'apekteinen' means 'killed'.
[ROM.7.12] Therefore the law is holy and the command is holy, righteous and good. [§]
hoste ho men nomos hagios kai he entole hagia kai dikaia kai agathe.
'hoste' means 'therefore', 'ho' is the masculine definite article 'the', 'men' is a particle used for emphasis or contrast, 'nomos' means 'law', 'hagios' means 'holy', 'kai' means 'and', 'he' is the feminine definite article 'the', 'entole' means 'command', 'hagia' means 'holy' (feminine), 'dikaia' means 'righteous', 'agathe' means 'good'.
[ROM.7.13] Therefore the good became death to me; let it not happen; but the sin, that it may be shown as sin, through the good working for me death, that it may become according to excess the sinner the sin through the commandment. [§]
To oun agathon emoi egeneto thanatos? me genoito; all' he hamartia, hina phanei hamartia, dia tou agathou moi katergazomenē thanaton, hina genetai kath' hyperbolen hamartolos he hamartia dia tes entoles.
'To' means 'the', 'oun' means 'therefore', 'agathon' means 'good', 'emoi' means 'to me', 'egeneto' means 'became' or 'happened', 'thanatos' means 'death', 'me' means 'not' (negative particle), 'genoito' means 'let it be' (subjunctive), 'all'' means 'but', 'he' means 'the' (feminine article), 'hamartia' means 'sin', 'hina' means 'that', 'phanei' means 'may be shown', 'dia' means 'through', 'tou' means 'the' (genitive masculine), 'agathou' means 'good', 'moi' means 'to me', 'katergazomenē' means 'working' or 'producing', 'thanaton' means 'death' (accusative), 'genetai' means 'may become', 'kath'' is a contraction of 'kata' meaning 'according to', 'hyperbolen' means 'excess' or 'hyperbole', 'hamartolos' means 'sinner', 'he' again the article, 'hamartia' again 'sin', 'tes' means 'the' (genitive feminine), 'entoles' means 'commandment'.
[ROM.7.14] For we know that the law is spiritual, but I am of the flesh, having been made under the sin. [§]
Oidamen gar hoti ho nomos pneumatikos estin, ego de sarkinos eimi pepramenos hypo ten hamartian.
'Oidamen' means 'we know', 'gar' means 'for', 'hoti' means 'that', 'ho' means 'the', 'nomos' means 'law', 'pneumatikos' means 'spiritual', 'estin' means 'is', 'ego' means 'I', 'de' means 'however', 'sarkinos' means 'fleshly' or 'of the flesh', 'eimi' means 'am', 'pepramenos' means 'having been made', 'hypo' means 'under', 'ten' means 'the', 'hamartian' means 'sin'.
[ROM.7.15] For what I bring about I do not know; not for what I desire do I act, but what I hate I do. [§]
ho gar katergazomai ou ginosko; ou gar ho thelo touto prasso, all ho miso touto poio.
'ho' means 'what' (relative pronoun), 'gar' means 'for' or 'because', 'katergazomai' means 'I bring about' or 'I accomplish', 'ou' means 'not', 'ginosko' means 'I know', 'thelo' means 'I desire' or 'I want', 'touto' means 'this' (referring to the thing just mentioned), 'prasso' means 'I do' or 'I act', 'all' (short for 'alla') means 'but', 'miso' means 'I hate', and 'poio' means 'I do' or 'I make'.
[ROM.7.16] If, however, what I do not will, I do, I am in agreement with the law that it is good. [§]
ei de ho ou thelo touto poio, sumphi to nomo hoti kalos.
'ei' means 'if', 'de' means 'however' or 'but', 'ho' means 'what', 'ou' means 'not', 'thelo' means 'I will' or 'wish', 'touto' means 'this', 'poio' means 'I do', 'sumphi' means 'I agree' or 'am in accord', 'to' means 'with the', 'nomo' means 'law', 'hoti' means 'that', 'kalos' means 'good'.
[ROM.7.17] Now, however, I no longer produce it, but the one who dwells in me is sin. [§]
nyni de ouketi ego katergazomai auto all’ he oikousa en emoi hamartia.
"νυνὶ" means "now", "δὲ" means "however" or "but", "οὐκέτι" means "no longer", "ἐγώ" means "I", "κατεργάζομαι" means "I produce" or "I bring about", "αὐτὸ" means "it", "ἀλλ’" means "but", "ἡ" is the feminine definite article "the", "οἰκοῦσα" is a feminine participle meaning "dwelling one" or "the one who dwells", "ἐν" means "in", "ἐμοὶ" means "me", "ἁμαρτία" means "sin".
[ROM.7.18] For I know that goodness does not dwell in me, that is, in my flesh; for the desire is given to me, but to accomplish the good I do not. [§]
Oida gar hoti ouk oikei en emoi, tout' estin en te sarki mou, agathon; to gar thelein parakeitai moi, to de katergazesthai to kalon ou;
'Oida' means 'I know', 'gar' means 'for' or 'because', 'hoti' means 'that', 'ouk' means 'not', 'oikei' means 'dwells', 'en' means 'in', 'emoi' means 'me' (dative), 'tout'' (contraction of 'touton') means 'this' or 'that', 'estin' means 'is', 'en' again 'in', 'te' is the dative article 'the', 'sarki' means 'flesh', 'mou' means 'my', 'agathon' means 'good' (as a noun), ';' separates clauses, 'to' means 'the (thing)', 'gar' again 'for', 'thelein' means 'to will' or 'to desire', 'parakeitai' means 'is laid aside' or 'is given', 'moi' means 'to me', 'to' again 'the (thing)', 'de' means 'but', 'katergazesthai' means 'to work out' or 'to accomplish', 'to' again 'the (thing)', 'kalon' means 'the beautiful' or 'the good', 'ou' means 'not'.
[ROM.7.19] For I do not do that which I will that is good, but that which I will not, this evil I do. [§]
ou gar ho thelo poio agathon, all' ho ou thelo kakon touto prasso.
'ou' means 'not', 'gar' means 'for', 'ho' means 'that/what', 'thelo' means 'I will', 'poio' means 'I do', 'agathon' means 'good', 'all'' means 'but', second 'ho' again means 'that/what', 'ou' again means 'not', second 'thelo' means 'I will', 'kakon' means 'evil', 'touto' means 'this', 'prasso' means 'I do' or 'I perform'.
[ROM.7.20] If, however, that which I do not will, I do, I no longer bring it about, but the one who dwells within me is sin. [§]
ei de ho u thelo (ego) touto poio, ouketi ego katergazomai auto all' he oikousa en emoi hamartia.
'ei' means 'if', 'de' means 'however' or 'but', 'ho' means 'the (thing) which', 'u' means 'not', 'thelo' means 'I will/desire', '(ego)' is the implied subject 'I', 'touto' means 'this', 'poio' means 'I do/make', 'ouketi' means 'no longer', 'ego' again means 'I', 'katergazomai' means 'I bring about' or 'I produce', 'auto' means 'it', 'all'' (short for 'alla') means 'but', 'he' means 'the one who', 'oikousa' means 'dwells', 'en' means 'in', 'emoi' means 'me', 'hamartia' means 'sin'.
[ROM.7.21] Therefore I find the law, for the one who wishes to do good for me, because the evil lies before me. [§]
heurisko ara ton nomon, to thelonti emoi poiein to kalon, hoti emoi to kakon parakeitai.
'heurisko' means 'I find', 'ara' means 'therefore' or 'thus', 'ton' is the accusative masculine article 'the', 'nomon' means 'law', 'to' is the dative masculine/neuter article 'to/for the', 'thelonti' means 'one who wishes', 'emoi' means 'to me' or 'for me', 'poiein' means 'to do' or 'to make', 'to' (second occurrence) is the neuter article 'the', 'kalon' means 'good' or 'that which is beautiful', 'hoti' means 'because' or 'that', 'emoi' again means 'to me', 'to' again 'the', 'kakon' means 'evil' or 'that which is bad', 'parakeitai' means 'lies before', 'is present', or 'is set before'.
[ROM.7.22] For I am united with the law of God according to the inner man. [§]
syneedomai gar toi nomoi tou theou kata ton eso anthropon
"syneedomai" means "I am united with" or "I abide with"; "gar" means "for" or "because"; "toi" is the dative article meaning "to the"; "nomoi" means "law"; "tou" is the genitive article meaning "of the"; "theou" means "God" (the name of God translated literally as "God"); "kata" means "according to"; "ton" is the accusative article meaning "the"; "eso" means "inner"; "anthropon" means "human" or "man".
[ROM.7.23] I see, however, another law in my parts opposing the law of my mind and imprisoning me in the law of sin that is in my parts. [§]
blepo de heteron nomon en tois melesin mou antistreuomenon to nomo tou nois mou kai aichmalotizonta me en to nomo tes hamartias to onti en tois melesin mou.
'blepo' means 'I see', 'de' means 'but' or 'however', 'heteron' means 'another', 'nomon' means 'law', 'en' means 'in', 'tois melesin' means 'the parts' or 'limbs', 'mou' means 'my', 'antistreuomenon' means 'opposing' or 'contrary to', 'to nomo' means 'the law', 'tou nois mou' means 'of my mind', 'kai' means 'and', 'aichmalotizonta' means 'imprisoning' or 'capturing', 'me' means 'me', 'en to nomo' means 'in the law', 'tes hamartias' means 'of sin', 'to onti' means 'the one that is' or 'that which exists', 'en tois melesin mou' means 'in my parts'.
[ROM.7.24] Wretched I am a man; who will save me from the body of this death? [§]
Talaiporos ego anthropos; tis me rhystetai ek tou somatos tou thanatou toutou?
'Talaiporos' means 'wretched' or 'miserable', 'ego' means 'I', 'anthropos' means 'man', 'tis' means 'who', 'me' means 'me', 'rhystetai' means 'will save' or 'will rescue', 'ek' means 'from', 'tou' is the definite article 'the' (genitive), 'somatos' means 'body', 'thanatou' means 'death', 'toutou' means 'this'.
[ROM.7.25] Grace to the God through Jesus Christ our Lord. Therefore then, I myself serve the mind by the law of God, and the flesh by the law of sin. [§]
charis de to theo dia Iesou Christou tou kyriou hemon. Ara oun autos ego to men noi doulevo nomo theou te de sarki nomo hamartias.
'charis' means 'grace', 'de' means 'but' or 'and', 'to' is the dative article meaning 'to the', 'theo' means 'God', 'dia' means 'through', 'Iesou' means 'Jesus', 'Christou' means 'Christ', 'tou' means 'of the', 'kyriou' means 'Lord', 'hemon' means 'our'. 'Ara' means 'therefore', 'oun' means 'then', 'autos' means 'I myself', 'ego' means 'I', 'men' marks the first half of a contrast, 'noi' means 'mind', 'doulevo' means 'I serve', 'nomo' means 'law', 'theou' means 'of God', 'te' marks the second half of a contrast, 'sarki' means 'flesh', and 'hamartias' means 'of sin'.
ROM.8
[ROM.8.1] Now there is no condemnation for those who are in Christ Jesus. [§]
Ouden ara nyn katakrima tois en Christo Iesou.
'Ouden' means 'nothing' or 'no', 'ara' means 'therefore' or 'then', 'nyn' means 'now', 'katakrima' means 'condemnation', 'tois' is the dative plural article meaning 'to the' or 'for the', 'en' means 'in', 'Christo' is the title 'Christ' meaning 'the Anointed One', and 'Iesou' is the name 'Jesus'. The phrase 'tois en Christo Iesou' therefore means 'for those who are in Christ Jesus'.
[ROM.8.2] For the law of the spirit of life in Christ Jesus has set you free from the law of sin and the death. [§]
ho gar nomos tou pneumatos tes zoes en Christo Iesou eleutherosen se apo tou nomou tes hamartias kai tou thanatou.
'ho' means 'the' (masculine nominative), 'gar' means 'for', 'nomos' means 'law', 'tou' means 'of the' (masculine genitive), 'pneumatos' means 'spirit' (genitive), 'tes' means 'of the' (feminine genitive), 'zoes' means 'life' (genitive), 'en' means 'in', 'Christo' means 'Christ' (dative), 'Iesou' means 'Jesus' (genitive), 'eleutherosen' means 'has set free' (aorist active), 'se' means 'you' (accusative), 'apo' means 'from', 'tou' means 'the' (masculine genitive), 'nomou' means 'law' (genitive), 'tes' means 'of the' (feminine genitive), 'hamartias' means 'sin' (genitive), 'kai' means 'and', 'tou' means 'the' (masculine genitive), 'thanatou' means 'death' (genitive).
[ROM.8.3] For the impossible of the law in which it grew weak through the flesh, the God, having sent his own son in the likeness of flesh of sin and concerning sin, condemned the sin in the flesh. [§]
To gar adunaton tou nomou en ho esthenei dia tes sarkos, ho theos ton heautou huion pempsas en homoiomati sarkos hamartias kai peri hamartias katakrinen ten hamartian en te sarki,
'To' means 'the (neuter nominative singular)', 'gar' means 'for', 'adunaton' means 'impossible' (noun), 'tou' means 'of the (masculine genitive)', 'nomou' means 'law', 'en' means 'in', 'ho' means 'which', 'esthenei' means 'it grew weak', 'dia' means 'through', 'tes' means 'the (feminine genitive)', 'sarkos' means 'flesh', 'ho' means 'the', 'theos' means 'God', 'ton' means 'the (masculine accusative)', 'heautou' means 'his own', 'huion' means 'son', 'pempsas' means 'having sent', 'en' means 'in', 'homoiomati' means 'likeness', 'sarkos' means 'of flesh', 'hamartias' means 'of sin', 'kai' means 'and', 'peri' means 'concerning', 'hamartias' means 'sin', 'katakrinen' means 'condemned', 'ten' means 'the (feminine accusative)', 'hamartian' means 'sin', 'en' means 'in', 'te' means 'the (feminine dative)', 'sarki' means 'flesh'.
[ROM.8.4] That the righteousness of the law may be fulfilled in us who do not walk according to the flesh but according to the spirit. [§]
hina to dikaion tou nomou plerothei en hemin tois me kata sarka peripatousin alla kata pneuma.
'hina' means 'that' or 'in order that', 'to dikaion' means 'the righteousness' (literally 'the right'), 'tou nomou' means 'of the law', 'plerothei' means 'may be fulfilled' (passive subjunctive), 'en hemin' means 'in us', 'tois me kata sarka' means 'the ones not by flesh', 'peripatousin' means 'walking' (present participle), 'alla' means 'but', 'kata pneuma' means 'according to spirit'.
[ROM.8.5] For the ones who are of the flesh think the things of the flesh, but those who are of the Spirit think the things of the Spirit. [§]
hoi gar kata sarka ontes ta tes sarkos phronousin, hoi de kata pneum a ta tou pneumatos.
'hoi' means 'the ones', 'gar' means 'for', 'kata' means 'according to' or 'by', 'sarka' means 'flesh', 'ontes' means 'being' or 'who are', 'ta' means 'the things', 'tes' is the genitive article 'of the', 'sarkos' means 'flesh' in the genitive, 'phronousin' means 'think' or 'reason', 'de' means 'but', 'pneuma' means 'spirit', 'ta' again 'the things', 'tou' is the genitive article 'of the', 'pneumatos' means 'spirit' in the genitive.
[ROM.8.6] For the mind of the flesh is death, but the mind of the spirit is life and peace. [§]
to gar fromena tes sarkos thanatos, to de fromena tou pneumatos zoe kai eirene.
'to' means 'the' (neuter singular article), 'gar' means 'for', 'fromena' means 'mind' or 'understanding', 'tes sarkos' means 'of the flesh', 'thanatos' means 'death', 'de' means 'but', 'tou pneumatos' means 'of the spirit', 'zoe' means 'life', 'kai' means 'and', 'eirene' means 'peace'.
[ROM.8.7] Because the mind of the flesh is hostile toward God, for the law of God does not submit, nor can it. [§]
dio ti to phronima tes sarkos echtra eis theon, toi gar nomo tou theou ouch hypotassei, oude gar dynatai.
'dio ti' means 'because', 'to' means 'the', 'phronima' means 'mind' or 'reasoning', 'tes' means 'of the', 'sarkos' means 'flesh', 'echtra' means 'hostility' or 'enemy', 'eis' means 'to' or 'toward', 'theon' means 'God', 'toi' means 'to the', 'gar' means 'for', 'nomo' means 'law', 'tou' means 'of the', 'theou' means 'God', 'ouch' means 'not', 'hypotassei' means 'submits' or 'is submitted', 'oude' means 'nor', 'dynatai' means 'can (it)'. The divine names are rendered literally: 'theon' as 'God' and 'theou' as 'of God'.
[ROM.8.8] But those who are in the flesh cannot please God. [§]
hoi de en sarki ontes theō aresai ou dyunantai.
'hoi' means 'those', 'de' means 'but', 'en' means 'in', 'sarki' means 'flesh', 'ontes' means 'being' (present participle of 'to be'), 'theō' means 'God', 'aresai' means 'to please', 'ou' means 'not', 'dyunantai' is the middle/passive form of 'can' meaning 'they are able', so together 'ou dyunantai' means 'they cannot'.
[ROM.8.9] But you are not in the flesh but in the spirit, if the spirit of God dwells in you. If anyone does not have the spirit of Christ, that one is not his. [§]
Hymeis de ouk este en sarki all' en pneumati, eiper pneuma theou oikei en hymin. ei de tis pneuma Christou ouk echei, houtos ouk estin autou.
"Hymeis" means "you (plural)", "de" means "but", "ouk" means "not", "este" means "are", "en sarki" means "in the flesh", "all'" means "instead", "en pneumati" means "in spirit", "eiper" means "if", "pneuma theou" means "spirit of God", "oikei" means "dwells", "en hymin" means "in you", "ei" means "if", "de" means "but", "tis" means "anyone", "pneuma Christou" means "spirit of Christ", "ouk" means "not", "echei" means "has", "houtos" means "this one", "estin" means "is", "autou" means "his (belonging to Him)".
[ROM.8.10] If Christ is in you, the body is dead because of sin, but the spirit is life because of righteousness. [§]
ei de Christos en hymin, to men soma nekron dia hamartian, to de pneuma zoe dia dikaiosunen.
'ei' means 'if', 'de' is a conjunction meaning 'but' or 'moreover', 'Christos' means 'Christ', 'en' means 'in', 'hymin' means 'you (plural)', 'to' means 'the', 'men' is a particle that marks contrast (often rendered 'indeed' or 'on the one hand'), 'soma' means 'body', 'nekron' means 'dead', 'dia' means 'because of' or 'through', 'hamartian' means 'sin', 'to' again means 'the', 'de' again signals contrast ('but'), 'pneuma' means 'spirit', 'zoe' means 'life', 'dia' again means 'because of', 'dikaiosunen' means 'righteousness'.
[ROM.8.11] If the spirit of the One who raised Jesus from the dead dwells in you, the One who raised Christ from the dead will also give life to your mortal bodies through the spirit that dwells in you. [§]
ei de to pneuma tou eigenontos ton Iesoun ek nekron oikei en humin, ho eigenas Christon ek nekron zoopoisee kai ta thneta somata humon dia tou enoikountos autou pneumatos en humon.
'ei' means 'if', 'de' means 'but' or 'and', 'to' means 'the' (neuter nominative), 'pneuma' means 'spirit', 'tou' means 'of the' (genitive masculine/neuter), 'eigenontos' is a present active participle of 'egeiro' meaning 'raising' or 'who raises', 'ton' means 'the' (masculine accusative), 'Iesoun' means 'Jesus', 'ek' means 'from', 'nekron' means 'the dead', 'oikei' means 'dwells', 'en' means 'in', 'humin' means 'you (plural)', 'ho' means 'the' (masculine nominative), 'eigenas' is a participle meaning 'who raised', 'Christon' means 'Christ', 'zoopoisee' means 'will give life to', 'kai' means 'and', 'ta' means 'the' (neuter plural accusative), 'thneta' means 'mortal', 'somata' means 'bodies', 'humon' means 'your', 'dia' means 'through', 'tou' means 'the' (genitive), 'enoikountos' means 'dwelling', 'autou' means 'its/his', 'pneumatos' means 'spirit', 'en' means 'in', 'humin' means 'you'.
[ROM.8.12] Therefore, brothers, we are not debtors to the flesh for living according to the flesh. [§]
Ara oun, adelphoi, ofeilatai esmen ou te sarki tou kata sarka zen,
'Ara' means 'therefore', 'oun' means 'then', 'adelphoi' means 'brothers', 'ofeilatai' means 'we are indebted' or 'we are debtors', 'esmen' means 'we are', 'ou' means 'not', 'te' is a dative particle meaning 'to' or 'for', 'sarki' means 'the flesh' (dative), 'tou' means 'the', 'kata' means 'according to' or 'against', 'sarka' means 'flesh', 'zen' is the infinitive 'to live'. The phrase as a whole says that we are not debtors to the flesh for living according to the flesh.
[ROM.8.13] For if you live according to the flesh, you will die; but if by the spirit you put to death the deeds of the body, you will live. [§]
ei gar kata sarx zete, mellete apothneskein; ei de pneumati tas praxeis tou somatos thanatoute, zese.
'ei' means 'if', 'gar' means 'for', 'kata' means 'according to', 'sarx' means 'the flesh', 'zete' means 'you live', 'mellete' means 'you will', 'apothneskein' means 'die', 'de' means 'but', 'pneumati' means 'by the spirit', 'tas' means 'the (plural)', 'praxeis' means 'deeds', 'tou' means 'of the', 'somatos' means 'body', 'thanatoute' means 'you put to death', 'zese' means 'you will live'.
[ROM.8.14] For as many as are led by the spirit of God, these are sons of God. [§]
hosoi gar pneumati theou agontai, houtoi huioi theou eisin.
'hosoi' means 'as many as', 'gar' means 'for', 'pneumati' means 'by the spirit', 'theou' means 'of God', 'agontai' means 'are led', 'houtoi' means 'these', 'huioi' means 'sons', 'eisin' means 'are'.
[ROM.8.15] Not for you have received spirit of slavery again into fear, but you have received spirit of sonship in which we cry: Father the Father. [§]
ou gar elabete pneuma douleias palin eis phobon all' elabete pneuma huiothesias en ho krazomen; abba ho pater.
'ou' means 'not', 'gar' means 'for', 'elabete' means 'you have received', 'pneuma' means 'spirit', 'douleias' means 'of slavery', 'palin' means 'again', 'eis' means 'into', 'phobon' means 'fear', 'all'' is a contraction of 'alla' meaning 'but', 'huiothesias' means 'of sonship' (the state of being a child of God), 'en' means 'in', 'ho' means 'which', 'krazomen' means 'we cry out', 'abba' is the Aramaic word for 'Father', and 'ho pater' means 'the Father'.
[ROM.8.16] This spirit bears witness to our spirit that we are children of God. [§]
auto to pneuma symmarturei to pneumati hemon hoti esmen tekna theou.
'auto' means 'this', 'to' means 'the', 'pneuma' means 'spirit', 'symmarturei' means 'bears witness together' or 'testifies with', 'to' again means 'the', 'pneumati' is the dative of 'spirit' meaning 'to the spirit', 'hemot' (here 'hemōn') means 'our', 'hoti' means 'that', 'esmen' means 'we are', 'tekna' means 'children', 'theou' means 'of God' (God).
[ROM.8.17] If, however, we are children, and heirs—heirs indeed of God, co-heirs also of Christ—if we also suffer, so that we also may be glorified together. [§]
ei de tekna, kai kleeronomoi; kleeronomoi men theou, sunkleeronomoi de christou, eiper sympachomen hina kai sundoxasthomen.
'ei' means 'if', 'de' means 'however', 'tekna' means 'children', 'kai' means 'and', 'kleeronomoi' means 'heirs', 'men' is a contrastive particle often rendered 'indeed', 'theou' means 'of God' (translated literally as God), 'sunkleeronomoi' means 'co-heirs' (together with), 'de' is another contrastive particle, 'christou' means 'of Christ', 'eiper' (short for 'eipe'?) means 'if', 'sympachomen' means 'we suffer together', 'hina' means 'that' or 'so that', 'kai' means 'also', 'sundoxasthomen' means 'we may be glorified together'. The names of God are rendered literally: 'theou' becomes 'God'.
[ROM.8.18] For I think that the sufferings of the present age are not worthy of being revealed to us in the coming glory. [§]
Logizomai gar hoti ouk axia ta pathemata tou nyn kairou pros ten mellousan doxan apokalyphthenai eis hemas.
'Logizomai' means 'I consider' or 'I think', 'gar' means 'for', 'hoti' means 'that', 'ouk' means 'not', 'axia' means 'worthy', 'ta' means 'the' (plural), 'pathemata' means 'sufferings' or 'afflictions', 'tou' means 'of', 'nyn' means 'the present', 'kairou' means 'age' or 'time', 'pros' means 'toward', 'ten' means 'the' (feminine), 'mellousan' means 'coming' or 'future', 'doxan' means 'glory', 'apokalyphthenai' means 'to be revealed', 'eis' means 'into', 'hemas' means 'us'.
[ROM.8.19] For the eager expectation of creation awaits the revelation of the sons of God. [§]
hee gar apokaradokia tes ktiseos ten apokalypsin ton huion tou theou apekdexetai.
'hee' is the article 'the' (feminine nominative). 'gar' means 'for' (conjunction). 'apokaradokia' means 'eager expectation' or 'anticipation'. 'tes' is the genitive article 'of the'. 'ktiseos' means 'creation' (genitive singular of 'ktisis'). 'ten' is the accusative article 'the' (feminine). 'apokalypsin' means 'revelation' (accusative singular). 'ton' is the genitive article 'of the' (masculine). 'huion' is 'sons' (genitive plural of 'huios'). 'tou' is the genitive article 'of the' (masculine). 'theou' is 'God' in the genitive; per the translation rules, 'theou' is rendered as 'God'. 'apekdexetai' means 'awaits' or 'is waiting for'.
[ROM.8.20] For to the vanity the creation was submitted, not being but through the one who submitted, upon hope. [§]
tei gar mataioteti he ktisis hupetagi ouch hekousa alla dia ton hupotaxanta eph elpidi.
'tei' means 'to the', 'gar' means 'for', 'mataioteti' means 'vanity', 'he' means 'the', 'ktisis' means 'creation', 'hupetagi' means 'was submitted', 'ouch' means 'not', 'hekousa' means 'being', 'alla' means 'but', 'dia' means 'through', 'ton' means 'the', 'hupotaxanta' means 'the one who submitted', 'eph' is a contraction of 'upon', 'elpidi' means 'hope'.
[ROM.8.21] For even this creation will be freed from the slavery of corruption into the freedom of the glory of the children of God. [§]
hoti kai aute he ktisis eleutherothesetai apo tes douleias tes phthoras eis ten eleutherian tes doxes ton teknon tou theou.
'hoti' means 'for', 'kai' means 'also', 'aute' means 'this', 'he' is the definite article 'the', 'ktisis' means 'creation', 'eleutherothesetai' means 'will be set free' or 'will be liberated', 'apo' means 'from', 'tes' (genitive article) means 'the', 'douleias' means 'slavery' or 'bondage', 'phthoras' means 'corruption' or 'decay', 'eis' means 'into', 'ten' (accusative article) means 'the', 'eleutherian' means 'freedom', 'doxes' means 'glory', 'ton' (genitive article) means 'of the', 'tekmon' means 'children', 'tou' (genitive article) means 'of', and 'theou' is the Greek name for God, which we translate literally as 'God' following the rule for divine names.
[ROM.8.22] For we know that the whole creation groans and sings until now. [§]
oidamen gar hoti pasa he ktisis systenazei kai synodizei achri tou nun;
'oidamen' means 'we know', 'gar' means 'for', 'hoti' means 'that', 'pasa' means 'all' or 'the whole', 'he' is the article 'the', 'ktisis' means 'creation', 'systenazei' means 'groans' or 'sighs', 'kai' means 'and', 'synodizei' means 'sings' or 'makes a hymn', 'achri' means 'until', 'tou' is the genitive article 'the', 'nun' means 'now'.
[ROM.8.23] Not only, however, but also we ourselves, having the first-fruits of the spirit, we also within ourselves sigh, awaiting adoption, the redemption of our body. [§]
ou monon de, alla kai autoi ten aparchen tou pneumatos echontes, hemes kai autoi en heautois stenazomen huiothesian apekdechomenoi, ten apolytrosis tou somatos hemon.
'ou' means 'not', 'monon' means 'only', 'de' means 'however', 'alla' means 'but', 'kai' means 'also', 'autoi' means 'they themselves' (or 'we ourselves' in context), 'ten' is the accusative article 'the', 'aparchen' means 'first-fruits', 'tou' means 'of the', 'pneumatos' means 'spirit', 'echontes' means 'having', 'hemes' means 'we', 'kai' means 'also', 'autoi' again means 'we ourselves', 'en' means 'in', 'heautois' means 'ourselves', 'stenazomen' means 'we sigh' or 'we groan', 'huiothesian' means 'adoption' (literally 'sonship'), 'apekdechomenoi' means 'awaiting' or 'expecting', 'ten' again 'the', 'apolytrosis' means 'redemption', 'tou' means 'of the', 'somatos' means 'body', 'hemon' means 'our'.
[ROM.8.24] For by hope we have been saved; but hope that is seen is not hope; for who sees, who hopes? [§]
tei gar elpidi esothemen; elpis de blepomena ouk estin elpis; ho gar blepei tis elpizei?
'tei' means 'by/with the (dative)', 'gar' means 'for', 'elpidi' means 'hope (dative)', 'esothemen' means 'we have been saved', 'elpis' means 'hope', 'de' means 'but', 'blepomena' means 'being seen', 'ouk' means 'not', 'estin' means 'is', 'ho' means 'who/that', 'blepei' means 'sees', 'tis' means 'who', 'elpizei' means 'hopes'. The sentence contrasts a hope that is intangible with one that is visible, concluding with a rhetorical question about who can both see and hope.
[ROM.8.25] If, however, we hope for that which we do not see, we wait by patience. [§]
ei de ho ou blepomen elpizomen, di' hupomones apekdechometha.
'ei' means 'if'; 'de' means 'but' or 'however'; 'ho' means 'that which'; 'ou' means 'not'; 'blepomen' means 'we see'; 'elpizomen' means 'we hope'; 'di'' is a contraction of 'dia' meaning 'by' or 'through'; 'hupomones' is the genitive of 'hupomone' meaning 'patience' or 'endurance'; 'apekdechometha' means 'we wait' or 'we expect'.
[ROM.8.26] Likewise, the spirit also seizes our weakness; for we do not know what we should pray as is fitting, but the spirit itself oversteps with silent sighs. [§]
Hosautos de kai to pneuma synantilambanetai te astheneia hemon; to gar ti proseuxometha katho dei ouk oidamen, all' auto to pneuma hyperentynchanei stenagmois alaletois;
'Hosautos' means 'in the same way'; 'de' is a connective particle often translated 'indeed' or 'but'; 'kai' means 'also' or 'and'; 'to' is the neuter article 'the'; 'pneuma' means 'spirit'; 'synantilambanetai' is a middle/passive verb meaning 'is seized by' or 'takes hold of'; 'te' is the dative article 'to' (here attached to 'asthenia'); 'astheneia' means 'weakness' or 'feebleness'; 'hemōn' means 'our'; the semicolon marks a pause. 'To' again is 'the'; 'gar' means 'for'; 'ti' means 'what' (with the neuter article anticipates the clause); 'proseuxometha' is the first-person plural subjunctive of 'to pray', meaning 'we should pray'; 'katho' means 'as' or 'in the way that'; 'dei' means 'it is necessary' or 'proper'; 'ouk' means 'not'; 'oidamen' means 'we know'; the comma separates clauses; 'all'' is an elided form of 'alla' meaning 'but'; 'auto' means 'himself' or 'itself'; 'to' again 'the'; 'pneuma' again 'spirit'; 'hyperentynchanei' combines 'hyper-' (over) with 'entynchanei' (encounters, exceeds), here rendered 'oversteps' or 'goes beyond'; 'stenagmois' is the dative plural of 'stenagma', meaning 'sighs' or 'groans'; 'alaletois' is the dative plural of 'alalētos', meaning 'unspoken' or 'silent'. No divine names appear in this verse, so no special name translation is required.
[ROM.8.27] But the one who cuts the hearts knows what the mind of the spirit is, because according to God it meets on behalf of the holy ones. [§]
ho de eraunon tas kardias oiden ti to phronema tou pneumatos hoti kata theon entynchanei hyper hagion.
'ho' means 'the' (masculine nominative singular article), 'de' means 'but' or 'and', 'eraunon' means 'cutting' or 'one who cuts', 'tas' means 'the' (feminine accusative plural), 'kardias' means 'hearts', 'oiden' means 'knows', 'ti' means 'what', 'to' means 'the' (neuter nominative singular), 'phronema' means 'mind' or 'understanding', 'tou' means 'of the' (genitive singular article), 'pneumatos' means 'spirit', 'hoti' means 'because' or 'that', 'kata' means 'according to', 'theon' means 'God', 'entynchanei' means 'meets' or 'encounters', 'hyper' means 'on behalf of' or 'for', 'hagion' means 'the holy ones' or 'saints'.
[ROM.8.28] We know that for those who love God all things work together for good, for those who are called according to purpose. [§]
Oidamen de hoti tois agaposin ton theon panta synergei eis agathon, tois kata prothesin kletois ousin.
'Oidamen' means 'we know', 'de' means 'but/and', 'hoti' means 'that', 'tois' is the dative plural article 'to the', 'agaposin' means 'those who love', 'ton' is the accusative masculine article 'the', 'theon' means 'God', 'panta' means 'all things', 'synergei' means 'work together', 'eis' means 'into/for', 'agathon' means 'good', 'kata' means 'according to', 'prothesin' means 'purpose', 'kletois' means 'called', 'ousin' means 'being'. The phrase therefore reads: we know that for those who love God, all things work together for good, for those who are called according to purpose.
[ROM.8.29] Because those whom he foreknew, and he also predestined to be conformed to the image of his Son, to be the firstborn among many brothers. [§]
hoti hous proegno kai proorisen summorphous tes eikonos tou huiou autou eis to einai auton prototokon en pollois adelphois;
'hoti' means 'because', 'hous' means 'those whom', 'proegno' means 'foreknew', 'kai' means 'and', 'proorisen' means 'predestined', 'summorphous' means 'conformed', 'tes' means 'of the', 'eikonos' means 'image', 'tou' means 'of the', 'huiou' means 'son', 'autou' means 'his', 'eis' means 'to', 'to' means 'the', 'einai' means 'be', 'auton' means 'him', 'prototokon' means 'firstborn', 'en' means 'among', 'pollois' means 'many', 'adelphois' means 'brothers'.
[ROM.8.30] Those whom God predestined, those He also called; and those He called, those He also justified; and those He justified, those He also glorified. [§]
hous de proorisen, toutous kai ekalesen; kai hous ekalesen, toutous kai edikaioseN; hous de edikaioseN, toutous kai edoxasen.
'hous' means 'those whom'; 'de' means 'but' or 'and'; 'proorisen' means 'predestined'; 'toutous' means 'these' or 'those'; 'kai' means 'and'; 'ekalesen' means 'called'; 'edikaioseN' means 'justified'; 'edoxasen' means 'glorified'. The implied subject of the verbs is the singular divine agent, which in this context is God. Hence the translation renders the implicit 'He' as 'God'.
[ROM.8.31] What then shall we say about these things? If God is for us, who is against us? [§]
Ti oun eroumen pros tauta? ei ho theos hyper hemon, tis kath' hemon?
'Ti' means 'what', 'oun' means 'then' or 'therefore', 'eroumen' means 'shall we say', 'pros' means 'concerning' or 'to', 'tauta' means 'these things', 'ei' means 'if', 'ho' means 'the', 'theos' means 'God', 'hyper' means 'for' or 'on behalf of', 'hemon' means 'us', 'tis' means 'who', 'kath'' is a contraction of 'kata' meaning 'against' in this idiom, so 'kath' hemon' means 'against us'.
[ROM.8.32] He who did not spare his own son, but for all of us gave him up, how can it not be that with him all things will be graciously given to us? [§]
hos ge tou idiou huiou ouk ephesato all' hyper hemon panton paredoken auton, pos ouchi kai syn auto ta panta hemin charisetai;
'hos' means 'who', 'ge' is an emphatic particle often rendered 'indeed', 'tou' is the genitive article 'of the', 'idiou' means 'own', 'huiou' means 'son', 'ouk' means 'not', 'ephesato' means 'spared' (verb), 'all'' is a contraction of 'alla' meaning 'but', 'hyper' means 'for' or 'on behalf of', 'hemon' means 'us', 'panton' means 'all', 'paredoken' means 'gave up' or 'handed over', 'auton' means 'him', 'pos' means 'how', 'ouchi' means 'not' (in a rhetorical question), 'kai' means 'also' or 'and', 'syn' means 'with', 'auto' means 'him', 'ta' is the neuter plural article 'the', 'panta' means 'all things', 'hemin' means 'to us', 'charisetai' means 'will be graciously given' or 'will be bestowed as a gift'.
[ROM.8.33] Who will call among the elect of God? God the righteous. [§]
tis engkalesei kata eklekton theou; theos ho dikaion.
'tis' means 'who', 'engkalesei' means 'will call', 'kata' means 'among' or 'according to', 'eklekton' means 'the elect' (genitive plural), 'theou' means 'of God', 'theos' means 'God', 'ho' means 'the', 'dikaion' means 'righteous' (the righteous).
[ROM.8.34] Who is the condemner? Christ [Jesus] the one who died, and rather having risen, who also is at the right hand of God, who also intercedes for us. [§]
tis ho katakrinon; Christos [Iesous] ho apothanon, mallon de egertheis, hos kai estin en dexia tou theou, hos kai entychnai hyper hemon.
'tis' means 'who', 'ho' means 'the' (masc. nominative), 'katakrinon' means 'condemning' or 'condemner', 'Christos' means 'Christ', '[Iesous]' is the Greek form of the name Jesus, 'apothanon' means 'the one who died', 'mallon' means 'rather' or 'more so', 'de' means 'and', 'egertheis' means 'having risen', 'hos' means 'who', 'kai' means 'also', 'estin' means 'is', 'en' means 'in' or 'at', 'dexia' means 'right hand', 'tou' means 'of the', 'theou' means 'God', 'entychnai' means 'intercedes' or 'advocates', 'hyper' means 'for' or 'on behalf of', 'hemon' means 'us'.
[ROM.8.35] Who will separate us from the love of Christ? Affliction or distress or persecution or famine or nakedness or danger or sword. [§]
tis hemas chorisei apo tes agapes tou Christou? thlipsis e stenochoria e diogmos e limos e gymnotes e kindynos e machaira?
'tis' means 'who', 'hemas' means 'us', 'chorisei' means 'will separate', 'apo' means 'from', 'tes' is the genitive article 'the', 'agapes' means 'love', 'tou' is the genitive article 'of the', 'Christou' means 'Christ'. The question mark ends the first clause. 'thlipsis' means 'affliction', 'e' means 'or', 'stenochoria' means 'distress', another 'e' means 'or', 'diogmos' means 'persecution', another 'e' means 'or', 'limos' means 'famine', another 'e' means 'or', 'gymnotes' means 'nakedness', another 'e' means 'or', 'kindynos' means 'danger', another 'e' means 'or', 'machaira' means 'sword'.
[ROM.8.36] Just as it is written that because of you we die the whole day, we have been counted as sheep of slaughter. [§]
kathos gegraptai hoti heneken sou thanatoumetha holen ten hemeran, elogisthen hos probata sphages.
'kathos' means 'just as' or 'as'; 'gegraptai' means 'it is written'; 'hoti' means 'that'; 'heneken' means 'because of'; 'sou' means 'you' (referring to God); 'thanatoumetha' means 'we die' or 'we are dying'; 'holen' means 'the whole'; 'ten' is the accusative article 'the'; 'hemeran' means 'day'; 'elogisthen' means 'we have been counted' or 'deemed'; 'hos' means 'as'; 'probata' means 'sheep'; 'sphages' means 'of slaughter' or 'for slaughter'. The phrase 'probata sphages' is an idiom meaning 'sheep destined for slaughter'.
[ROM.8.37] But we overcome all these through the one who loved us. [§]
all' en toutois pasin hypernikomen dia tou agapesantos hemas.
'all'' means 'but', 'en' means 'in', 'toutois' means 'these', 'pasin' means 'all', 'hypernikomen' means 'we overcome', 'dia' means 'through', 'tou' means 'the', 'agapesantos' means 'who loved', 'hemas' means 'us'.
[ROM.8.38] For I am convinced that there is neither death nor life nor angels nor rulers nor present things nor future things nor powers. [§]
pepeismai gar hoti oute thanatos oute zoe oute angeloi oute archai oute enestota oute mellonta oute dynameis.
'pepeismai' means 'I am persuaded' or 'I am convinced', 'gar' means 'for', 'hoti' means 'that', 'oute' means 'neither...nor', 'thanatos' means 'death', 'zoe' means 'life', 'angeloi' means 'angels', 'archai' means 'rulers' or 'principles', 'enestota' means 'present [things]', 'mellonta' means 'future [things]', 'dynameis' means 'powers' or 'forces'.
[ROM.8.39] Neither height nor depth nor any other creation will be able to separate us from the love of God which is in Christ Jesus our Lord. [§]
oute hypsoma oute bathos oute tis ktisis hetera dunestai hemas chorisai apo tes agapes tou theou tes en Christo Iesou to Kyriou hemon.
'oute' means 'neither', 'hypsoma' means 'height', 'oute' again means 'nor', 'bathos' means 'depth', 'oute' a third time means 'nor', 'tis ktisis' means 'any other creation', 'hetera' means 'other', 'dunestai' means 'will be able', 'hemas' means 'us', 'chorisai' means 'to separate', 'apo' means 'from', 'tes agapes' means 'the love', 'tou theou' means 'of God', 'tes en Christo Iesou' means 'that is in Christ Jesus', 'to Kyriou' means 'the Lord', 'hemon' means 'of us' (our).
ROM.9
[ROM.9.1] I speak truth in Christ, I do not lie, the Holy Spirit bearing witness with me of my conscience. [§]
Aletheian lego en Christo, ou pseudomai, symmarturoouses moi tes syneideseos mou en pneumati hagio,
'Aletheian' means 'truth', 'lego' means 'I speak', 'en' means 'in', 'Christo' means 'Christ', 'ou' means 'not', 'pseudomai' means 'I lie' (negated, so 'I do not lie'), 'symmarturoouses' is a participle meaning 'bearing witness together' or 'testifying with', 'moi' means 'to me' or 'with me', 'tes' is the genitive article 'the', 'syneideseos' means 'conscience', 'mou' means 'my', 'en' means 'in', 'pneumati' means 'Spirit', 'hagio' means 'holy'. The phrase 'symmarturoouses moi tes syneideseos mou en pneumati hagio' thus conveys 'the Holy Spirit bearing witness with me of my conscience'.
[ROM.9.2] Because sorrow is great to me and unremitting pain in my heart. [§]
hoti lupe moi estin megale kai adialeiptos odune tei kardia mou.
'hoti' means 'because' or 'for', 'lupe' means 'sorrow' or 'grief', 'moi' means 'to me' (dative of I), 'estin' means 'is', 'megale' means 'great' (feminine), 'kai' means 'and', 'adialeiptos' means 'unremitting' or 'incessant', 'odune' means 'pain' or 'ache', 'tei' is the dative article 'the', 'kardia' means 'heart', 'mou' means 'my'.
[ROM.9.3] For I prayed to be a curse, myself, apart from Christ, on behalf of my brothers, my fleshly relatives. [§]
euchomen gar anathema einai autos ego apo tou Christou hyper ton adelphon mou ton syngenon mou kata sarka.
'euchomen' means 'I prayed', 'gar' means 'for', 'anathema' means 'a curse' or 'cursed one', 'einai' means 'to be', 'autos' means 'myself', 'ego' means 'I', 'apo' means 'from' or 'apart from', 'tou' is the definite article in the genitive case, 'Christou' means 'of Christ', 'hyper' means 'on behalf of' or 'for the sake of', 'ton' is the genitive plural article, 'adelphon' means 'brothers', 'mou' means 'my', 'syngenon' means 'relatives' or 'kinsfolk', 'kata' means 'according to' or 'by', 'sarka' means 'flesh'.
[ROM.9.4] who are the Israelites, of whom the adoption, the glory, the covenants, the legislation, the worship, and the promises ... [§]
hoitines eisin Israelitai, hon he huiothesia kai he doxa kai hai diatheke kai he nomothesia kai he latreia kai hai epangeliai
'hoitines' means 'who', 'eisin' means 'are', 'Israelitai' means 'the Israelites', 'hon' means 'of whom', 'he' (before each noun) means 'the', 'huiothesia' means 'adoption (as children)', 'kai' means 'and', 'doxa' means 'glory', 'diatheke' means 'covenants', 'nomothesia' means 'legislation' or 'lawmaking', 'latreia' means 'worship', 'epangeliai' means 'promises'.
[ROM.9.5] of which the fathers and from which the Christ the one according to flesh, the one who is above all God, blessed unto the ages, amen. [§]
hon hoi pateres kai ex hon ho Christos to kata sarka, ho on epi panton theos eulogetos eis tous aionas, amen.
'hon' means 'of which' or 'of whom', 'hoi' means 'the', 'pateres' means 'fathers', 'kai' means 'and', 'ex' means 'from', 'hon' again 'of which', 'ho' means 'the', 'Christos' means 'Christ', 'to' means 'the', 'kata' means 'according to' or 'in', 'sarka' means 'flesh', 'ho' means 'the', 'on' means 'who is', 'epi' means 'over' or 'above', 'panton' means 'all', 'theos' means 'God' (translated literally as 'God'), 'eulogetos' means 'blessed', 'eis' means 'into' or 'unto', 'tous' means 'the' (plural), 'aionas' means 'ages' or 'eternities', 'amen' means 'amen'. The divine title 'theos' is rendered as 'God' following the rule that 'El' translates to 'God'.
[ROM.9.6] But it is not as if the word of God has perished. For not all those who are from Israel are Israel. [§]
Oukh hoion de hoti ekpiptoken ho logos tou theou. ou gar pantes hoi ex Israel houtoi Israel;
'Oukh' means 'not', 'hoion' means 'as if' or 'such as', 'de' means 'but' (a conjunction), 'hoti' means 'that' or 'because', 'ekpiptoken' means 'has fallen away' or 'has perished', 'ho' is the masculine definite article 'the', 'logos' means 'word', 'tou' is the genitive article 'of the', 'theou' means 'God' (translated literally as 'God'), 'ou' means 'not', 'gar' means 'for', 'pantes' means 'all', 'hoi' is the plural masculine article 'the', 'ex' means 'from', 'Israel' is the proper name Israel, 'houtoi' means 'these', and the final 'Israel' repeats the name. The phrase therefore contrasts the idea that God's word has not ceased and notes that not everyone of Israel is truly Israel.
[ROM.9.7] It is not that they are all descendants of Abraham, all children; but in Isaac your seed shall be called. [§]
oud hoti eisin sperma Abraam pantes tekna, all; en Isaak klithesetai soi sperma.
'oud' means 'not', 'hoti' means 'that', 'eisin' means 'they are', 'sperma' means 'seed' or 'descendants', 'Abraam' means 'Abraham', 'pantes' means 'all', 'tekna' means 'children', 'all' means 'but', 'en' means 'in', 'Isaak' means 'Isaac', 'klithesetai' means 'will be called', 'soi' means 'to you', 'sperma' means 'seed' again.
[ROM.9.8] This is: not the children of the flesh, these are children of God, but the children of the promise are counted as seed. [§]
tout' estin, ou ta tekna tes sarkos tauta tekna tou theou alla ta tekna tes epangelias logizetai eis sperma.
'tout'' means 'this', 'estin' means 'is', 'ou' means 'not', 'ta' is the neuter plural article meaning 'the', 'tekna' means 'children', 'tes' is the genitive singular article meaning 'of the', 'sarkos' means 'flesh', 'tauta' means 'these', 'tou' is the genitive singular article meaning 'of the', 'theou' means 'God', 'alla' means 'but' or 'rather', 'epangelias' means 'promise', 'logizetai' means 'is counted' or 'is reckoned', 'eis' means 'into' or 'as', 'sperma' means 'seed' or 'offspring'.
[ROM.9.9] For this is the word of promise: at this time I will come and will be Sarah's son. [§]
epangelias gar ho logos houtos; kata ton kairon touton eleusomai kai estai te Sarra huios.
'epangelias' means 'of promise', 'gar' means 'for', 'ho' means 'the', 'logos' means 'word', 'houtos' means 'this', 'kata' means 'according to', 'ton' means 'the' (accusative), 'kairon' means 'time', 'touton' means 'this', 'eleusomai' means 'I will come', 'kai' means 'and', 'estai' means 'will be', 'te' (from 'τῇ') means 'to the' (dative), 'Sarra' means 'Sarah', 'huios' means 'son'.
[ROM.9.10] Not only, but also Rebecca, having come from the same bed, Isaac our father. [§]
ou monon de, alla kai Rebecca ex henos koiten echousa, Isaac tou patros hemon;
'ou' means 'not', 'monon' means 'only', 'de' is a conjunction often rendered 'but', 'alla' means 'and', 'kai' means 'also', 'Rebecca' is a proper name, 'ex' means 'from', 'henos' means 'one' or 'the same', 'koiten' means 'bed' or 'couch', 'echousa' is the feminine participle of 'to have' meaning 'having' or 'who has', 'Isaac' is a proper name, 'tou' means 'of the', 'patros' means 'father', 'hemon' means 'our'.
[ROM.9.11] For not yet having been born nor having done any good or evil, so that the purpose of God according to election may remain. [§]
mepo gar gennethenton mede praxanton ti agathon e faulon, hina he kat' eklogen protasis tou theou meni
'mepo' means 'not yet', 'gar' means 'for', 'gennethenton' means 'having been born', 'mede' means 'nor', 'praxanton' means 'having done', 'ti' means 'any', 'agathon' means 'good', 'e' means 'or', 'faulon' means 'evil', 'hina' means 'so that', 'he' means 'the', 'kat'' is a contraction of 'kata' meaning 'according to', 'eklogen' means 'election', 'protasis' means 'purpose' or 'intention', 'tou theou' means 'of God' (the name 'theos' literally translated as 'God'), and 'meni' means 'may remain'.
[ROM.9.12] Not by works but by the one who calls, it was said to her that the greater will serve the lesser. [§]
ouk ex ergon all' ek tou kalountos, errithi aute hoti ho meios douleusei to elassoni,
'ouk' means 'not', 'ex' means 'by', 'ergon' means 'works', 'all'' means 'but', 'ek' means 'by' or 'from', 'tou' means 'the', 'kalountos' means 'calling one' or 'the one who calls', 'errithi' means 'it was said', 'aute' means 'to her', 'hoti' means 'that', 'ho' means 'the', 'meios' means 'greater', 'douleusei' means 'will serve', 'to' means 'to the', 'elassoni' means 'lesser'.
[ROM.9.13] As it is written: I loved Jacob, but I hated Esau. [§]
kathos gegraptai; ton Iakob egapesa, ton de Esau emisa.
'kathos' means 'as', 'gegraptai' means 'it is written', 'ton' is the accusative masculine article 'the', 'Iakob' is the name Jacob, 'egapesa' means 'I loved', 'de' means 'but', 'Esau' is the name Esau, 'emisa' means 'I hated'.
[ROM.9.14] What then shall we say? No injustice before God? May it not happen. [§]
Ti oun eroumen? me adikia para toi theoi? me genoito.
'Ti' means 'what', 'oun' means 'then' or 'therefore', 'eroumen' means 'shall we say', 'me' is a negating particle meaning 'not', 'adikia' means 'injustice', 'para' means 'before' or 'in the presence of', 'toi' is the dative article 'the', 'theoi' means 'God', and 'me genoito' means 'may it not happen' (a negative hortatory).
[ROM.9.15] For Moses says: I will have mercy on whomever I have mercy toward and I will have compassion on whomever I have compassion toward. [§]
to Mousei gar legei: eleeso hon an eleo kai oiktirso hon an oiktiro.
'to Mousei' means 'to Moses', 'gar' means 'for', 'legei' means 'he says', 'eleeso' means 'I will have mercy', 'hon' means 'who/whom', 'an' is a particle indicating condition ('if' or 'whenever'), 'eleo' means 'I have mercy', 'kai' means 'and', 'oiktirso' means 'I will have compassion', 'oiktiro' means 'I have compassion'.
[ROM.9.16] Therefore not of the willing one nor of the running one but of the merciful God. [§]
ara oun ou tou thelontos oude tou trechontos alla tou eleontos theou.
'ara' means 'therefore', 'oun' means 'then' or emphasizes continuation, 'ou' means 'not', 'tou thelontos' means 'of the willing one', 'oude' means 'nor', 'tou trechontos' means 'of the running one', 'alla' means 'but', 'tou eleontos' means 'of the merciful one', 'theou' is the genitive of 'theos' meaning 'God'. The phrase 'theou' is rendered as 'God' because the name of God is translated literally as 'God' per the given guidelines.
[ROM.9.17] For the scripture says to Pharaoh that I have raised you for this purpose, so that I may demonstrate in you my power and so that I may proclaim my name throughout all the earth. [§]
legei gar he graphe to Pharao hoti eis auto touto exegeira se hopos endeixomai en soi ten dynamin mou kai hopos diaggelē to onoma mou en pase te gē.
'legei' means 'says', 'gar' means 'for', 'he' (η) means 'the', 'graphe' means 'writing' or 'scripture', 'to' means 'to the', 'Pharao' means 'Pharaoh', 'hoti' means 'that', 'eis' means 'into' or 'for', 'auto' means 'this', 'touto' means 'purpose', 'exegeira' means 'I have raised up', 'se' means 'you', 'hopos' means 'so that', 'endeixomai' means 'I may demonstrate' or 'show', 'en' means 'in', 'soi' means 'you' (dative), 'ten' is the article 'the', 'dynamin' means 'power' or 'might', 'mou' means 'my', 'kai' means 'and', 'hopos' again means 'so that', 'diaggelē' means 'I may proclaim' or 'declare', 'to' means 'the', 'onoma' means 'name', 'mou' means 'my', 'en' means 'in', 'pase' means 'all', 'te' is a particle linking to the next word, 'gē' means 'earth'.
[ROM.9.18] So therefore, whomever He wills He shows mercy; whomever He wills He hardens. [§]
ara oun hon thelei eleei, hon de thelei sklirunei.
'ara' means 'so, therefore', 'oun' means 'then, therefore', 'hon' means 'whom', 'thelei' means 'he/she/it wishes', 'eleei' means 'he/she/it shows mercy', 'de' means 'but', 'sklirunei' means 'he/she/it hardens'.
[ROM.9.19] You then say to me: what further is being rebuked? For whose counsel has anyone stood against? [§]
Ereis moi oun: ti oun eti memphentai? to gar boulemati autou tis anthesteken?
'Ereis' means 'you say', 'moi' means 'to me', 'oun' means 'therefore', 'ti' means 'what', the second 'oun' repeats 'therefore', 'eti' means 'still' or 'further', 'memphentai' means 'is being rebuked' or 'is being scolded', 'to' means 'to the', 'gar' means 'for', 'boulemati' means 'counsel' or 'purpose', 'autou' means 'his' or 'its', 'tis' means 'who' or 'anyone', 'antheasten' means 'has stood against' or 'has opposed'.
[ROM.9.20] O man, truly, who are you who answer to God? Let the creature not speak to the Creator: what have you made of me thus? [§]
o anthrope, menounge sy tis ei ho antapokrinomenos to theo; me erei to plasma to plasanti: ti me epoiesas houtos?
'o' means 'O' (vocative address), 'anthrope' means 'man' (human), 'menounge' is an emphatic particle meaning 'truly' or 'indeed', 'sy' means 'you', 'tis' means 'who', 'ei' means 'are', 'ho' means 'the', 'antapokrinomenos' means 'responding' or 'answering', 'to' means 'to', 'theo' means 'God', 'me' means 'let not', 'erei' means 'speak', 'to' again means 'the', 'plasma' means 'creature' or 'thing created', 'to' means 'the', 'plasanti' means 'one who made' (the Creator), 'ti' means 'what', 'me' means 'to me', 'epoiesas' means 'you have made', 'houtos' means 'thus' or 'in this way'.
[ROM.9.21] Or does the potter of the clay lack authority to, from his own creation, make what is a vessel for honor and what is for dishonor? [§]
e ouk echei exousian ho kerameus tou pelou ek tou autoou phuramatos poiesai ho men eis timen skeuos ho de eis atiman
'e' means 'or', 'ouk' means 'not', 'echei' means 'has', 'exousian' means 'authority', 'ho' means 'the', 'kerameus' means 'potter', 'tou' means 'of the', 'pelou' means 'clay', 'ek' means 'from', 'tou' again means 'the', 'autoou' means 'his own', 'phuramatos' means 'creation' or 'formation', 'poiesai' means 'to make', 'ho men' means 'that which is for', 'eis' means 'into', 'timen' means 'honor', 'skeuos' means 'vessel', 'ho de' means 'that which is for', 'eis' again means 'into', 'atiman' means 'dishonor'.
[ROM.9.22] If, however, the God, desiring to display the anger and to make known his power, brought forth in great patience vessels of anger prepared for destruction. [§]
ei de thelon ho theos endeixasthai ten orgen kai gnorisasthai to dynaton autou enenken en pollē makrothymia skeui orgēs katairtismenē eis apoleian
'ei' means 'if', 'de' means 'however', 'thelon' means 'desiring' or 'willing', 'ho theos' means 'the God' (God), 'endeixasthai' means 'to display', 'ten orgen' means 'the anger', 'kai' means 'and', 'gnorisasthai' means 'to make known', 'to dynaton autou' means 'his power', 'ēnenken' means 'brought forth' or 'carried out', 'en pollē makrothymia' means 'in great patience' (long-suffering), 'skeui' means 'vessels', 'orgēs' means 'of anger', 'katairtismenē' means 'prepared' or 'made ready for', 'eis apoleian' means 'to ruin' or 'for destruction'.
[ROM.9.23] And that he might make known the riches of his glory on vessels of mercy which he prepared for glory. [§]
kai hina gnorisei ton plouton tes doxes autou epi skeue leous ha proetimasen eis doxan?
'kai' means 'and', 'hina' means 'that' or 'in order that', 'gnorisei' means 'he might make known', 'ton' is the masculine accusative article 'the', 'plouton' means 'riches' or 'wealth', 'tes' is the feminine genitive article 'of the', 'doxes' means 'glory', 'autou' means 'his', 'epi' means 'upon' or 'on', 'skeue' means 'vessels' or 'containers', 'leous' means 'of mercy' or 'of kindness', 'ha' means 'which', 'proetimasen' means 'he prepared beforehand', 'eis' means 'into' or 'for', 'doxan' means 'glory'.
[ROM.9.24] Whom he also called us not only from the Jews but also from the nations. [§]
Hous kai ekalesen hēmas ou monon ex Ioudaion alla kai ex ethnōn,
'Hous' means 'whom', 'kai' means 'also' or 'and', 'ekalesen' means 'called', 'hēmas' means 'us', 'ou' means 'not', 'monon' means 'only', 'ex' means 'from' or 'out of', 'Ioudaion' means 'the Jews', 'alla' means 'but', 'kai' again means 'also', 'ex' again means 'from', 'ethnōn' means 'the nations' or 'Gentiles'.
[ROM.9.25] As also in Hosea says: I will call the not my people my people and the not beloved beloved. [§]
hōs kai en tō Hōsēe legei; kalēsō ton ou laon mou laon mou kai tēn ouk ēgapēmenēn ēgapēmenēn.
'hōs' means 'as', 'kai' means 'and', 'en' means 'in', 'tō' is the dative article 'the', 'Hōsēe' is the name Hosea, 'legei' means 'says', 'kalēsō' means 'I will call', 'ton' is the accusative article 'the', 'ou' means 'not', 'laon' means 'people', 'mou' means 'my', the phrase 'ou laon mou laon mou' is a rhetorical repetition meaning 'not my people, my people', 'kai' means 'and', 'tēn' is the accusative article 'the', 'ouk' means 'not', 'ēgapēmenēn' means 'beloved', the repeated 'ēgapēmenēn' adds emphasis.
[ROM.9.26] And it will be in the place where it was spoken to them: 'You are not my people; there you will be called sons of the living God.' [§]
kai estai en to topo hou errethe autois; ou laos mou hymeis, ekei klethesontai huioi theou zontos.
'kai' means 'and', 'estai' means 'it will be', 'en' means 'in', 'to' means 'the', 'topo' means 'place', 'hou' means 'where', 'errethe' means 'was spoken', 'autois' means 'to them', 'ou' means 'not', 'laos' means 'people', 'mou' means 'my', 'hymeis' means 'you (plural)', 'ekei' means 'there', 'klethesontai' means 'will be called', 'huioi' means 'sons', 'theou' means 'of God', 'zontos' means 'living'. The phrase 'theou' refers to the deity and is translated simply as 'God' following the literal translation rule for divine names.
[ROM.9.27] Isaiah, however, cries out on behalf of Israel; if the number of the sons of Israel is like the sand of the sea, the remainder will be saved. [§]
Esaias de krazei hyper tou Israel; ean e ho arithmos ton huion Israel hos he ammos tes thalasses, to hupoleimma sothesetai.
"Esaias" means "Isaiah", "de" means "however/but", "krazei" means "cries out", "hyper" means "on behalf of", "tou" is the genitive article "of the", "Israel" means "Israel", "ean" means "if", "e" (subjunctive of "to be") means "be", "ho" is the nominative article "the", "arithmos" means "number", "ton" is the genitive plural article "of the", "huion" means "sons", "Israel" again means "Israel", "hos" means "as/like", "he" means "the", "ammos" means "sand", "tes" is the genitive article "of the", "thalasses" means "sea", "to" means "the" (neuter), "hupoleimma" means "remainder", "sothesetai" means "will be saved".
[ROM.9.28] For the Lord will complete and cut off the word upon the earth. [§]
logon gar syntelon kai syntemnon poiesei kyrios epi tes ges.
'logon' means 'word', 'gar' means 'for', 'syntelon' means 'completing' (present participle of 'to complete'), 'kai' means 'and', 'syntemnon' means 'cutting short' (present participle of 'to cut'), 'poiesei' means 'will do' or 'will make', 'kyrios' means 'Lord' (translated as 'Lord'), 'epi' means 'upon', 'tes' is the genitive article 'the', 'ges' means 'earth'. The sentence declares that the Lord will both complete and cut off the word on the earth.
[ROM.9.29] And as Isaiah had earlier said: If the Lord of hosts had not left us seed, we would be like Sodom and we would be made like Gomorrah. [§]
kai kathós proeireken Esaïas; ei me kyrios sabaoth enkateleipen hemin sperma, hôs Sodoma an egenēthēmen kai hôs Gomorra an homoiōthēmen.
"kai" means "and", "kathós" means "as", "proeireken" means "had spoken earlier", "Esaïas" means "Isaiah", "ei me" means "if not", "kyrios" means "Lord", "sabaoth" means "hosts", "enkateleipen" means "abandoned" or "left", "hemin" means "us", "sperma" means "seed", "hôs" means "as", "Sodoma" means "Sodom", "an" is a particle indicating potential "would", "egenēthēmen" means "we would become", "kai" means "and", "Gomorra" means "Gomorrah", "homoiōthēmen" means "we would be made alike".
[ROM.9.30] What then shall we say? That the nations which do not pursue righteousness have grasped righteousness, and righteousness that comes from faith. [§]
Ti oun eroumen? hoti ethne ta me diokonta dikaiosynen katelaben dikaiosynen, dikaiosynen de ten ek pisteos
'Ti' means 'what', 'oun' means 'then', 'eroumen' means 'shall we say', 'hoti' means 'that', 'ethne' means 'nations', 'ta' is the definite article 'the', 'me' means 'not', 'diokonta' means 'pursuing' or 'seeking', 'dikaiosynen' means 'righteousness', 'katelaben' means 'has grasped' or 'has taken hold of', the second 'dikaiosynen' repeats the same noun for emphasis, 'de' means 'but' or 'and', 'ten' is the accusative article 'the', 'ek' means 'from', 'pisteos' means 'faith'.
[ROM.9.31] But Israel, pursuing the law of righteousness, did not reach the law. [§]
Israel de diokon nomon dikaiosynes eis nomon ouk ephthasen.
'Israel' is the name of the people, 'de' means 'however' or 'but', 'diokon' is a present active participle meaning 'pursuing' or 'seeking', 'nomon' means 'law', 'dikaiosynes' means 'righteousness', 'eis' means 'into' or 'toward', the second 'nomon' again means 'law', 'ouk' means 'not', and 'ephthasen' means 'reached' or 'attained'.
[ROM.9.32] Why? Because not from faith but from works; they cut off the stone of the offering. [§]
dia ti? hoti ouk ek pisteos all' hos ex ergon; prosekopsan to litho tou proskomatos,
'dia' means 'for' or 'why', 'ti' means 'what' (forming the question 'why?'), 'hoti' means 'because', 'ouk' means 'not', 'ek' means 'from', 'pisteos' means 'faith', 'all'' means 'but', 'hos' (short for 'hōs') means 'as' or 'from', 'ex' means 'out of', 'ergon' means 'works', 'prosekopsan' means 'they cut off' or 'they struck', 'to' means 'the', 'litho' means 'stone', 'tou' means 'of the', 'proskomatos' means 'offering' or 'sacrifice'.
[ROM.9.33] As it is written: Behold, I place in Zion a stone of offering and a stone of stumbling, and the one who trusts in it will not be ashamed. [§]
kathos gegraptai; idou tithemi en Sion lithon proskomatos kai petran skandalou, kai ho pisteuon epi autoou ou kataischynthisetai.
'kathos' means 'as', 'gegraptai' means 'it is written', 'idou' means 'behold', 'tithemi' means 'I place', 'en' means 'in', 'Sion' means 'Zion', 'lithon' means 'stone', 'proskomatos' means 'of offering', 'kai' means 'and', 'petran' means 'stone', 'skandalou' means 'of stumbling', 'ho pisteuon' means 'the one who trusts', 'epi' means 'in/on', 'autoou' means 'it', 'ou' means 'not', 'kataischynthisetai' means 'will be ashamed'.
ROM.10
[ROM.10.1] Brothers, the goodwill of my heart and the prayer to God on behalf of them into salvation. [§]
Adelphoi, he men eudokia tes emes kardias kai he desis pros ton theon hyper auton eis soterian.
'Adelphoi' means 'brothers', 'he men' is a contrasting particle often rendered as 'as for' or 'on the one hand', 'eudokia' means 'goodwill', 'tes emes kardias' means 'of my heart', 'kai' means 'and', 'he desis' means 'the prayer' or 'supplication', 'pros ton theon' means 'to God', 'hyper auton' means 'on behalf of them', 'eis soterian' means 'into salvation'.
[ROM.10.2] For I testify to them that they have zeal for God, but not according to knowledge. [§]
marturo gar autois hoti zeelon theou echousin all' ou kat' epignosin
'marturo' means 'I testify', 'gar' means 'for', 'autois' means 'to them', 'hoti' means 'that', 'zeelon' means 'zeal', 'theou' means 'of God', 'echousin' means 'they have', 'all'' means 'but', 'ou' means 'not', 'kat'' means 'according to', 'epignosin' means 'knowledge'.
[ROM.10.3] For they, being ignorant of God's righteousness and seeking their own righteousness to stand, did not submit to God's righteousness. [§]
agnoountes gar ten tou theou dikaiosynen kai ten idian [dikaisynen] zetountes stesai, tei dikaiosyne tou theou ouch hypetagesan.
'agnoountes' means 'being ignorant', 'gar' means 'for', 'ten' is the accusative article 'the', 'tou theou' means 'of God' (God's), 'dikaiosynen' means 'righteousness', 'kai' means 'and', 'ten idian' means 'their own', the bracketed 'dikaisynen' repeats 'righteousness' indicating 'their own righteousness', 'zetountes' means 'seeking', 'stesai' means 'to stand', 'tei' is the dative article 'the', 'dikaiosyne' means 'righteousness', 'tou theou' again 'of God', 'ouch' means 'not', and 'hypetagesan' means 'they obeyed' or 'they submitted'.
[ROM.10.4] For the purpose of the law, Christ is to righteousness to every believer. [§]
telos gar nomou Christos eis dikaiosynen panti to pisteuonti.
'telos' means 'end' or 'purpose', 'gar' means 'for', 'nomou' means 'of the law', 'Christos' means 'Christ', 'eis' means 'to' or 'into', 'dikaiosynen' means 'righteousness', 'panti' means 'to every', 'to' is the dative article 'the', 'pisteuonti' means 'believing' (one who believes).
[ROM.10.5] For Moses writes the righteousness that comes from the law, that the man who has made them will live in them. [§]
Moses gar grafei ten dikaiosynen ten ek [tou] nomou hoti ho poiesas auta anthropos zeseitai en autois.
'Moses' is the name of the prophet, 'gar' means 'for' or 'because', 'grafei' means 'writes', 'ten' is the accusative article 'the', 'dikaiosynen' means 'righteousness' or 'justice', 'ek' means 'from', '[tou]' is the genitive article 'the' (of), 'nomou' means 'law', 'hoti' means 'that' or 'because', 'ho' is the nominative article 'the', 'poiesas' is a participle meaning 'having done' or 'who made', 'auta' means 'them' (things), 'anthropos' means 'human' or 'man', 'zeseitai' is the future middle/passive meaning 'will live', 'en' means 'in', 'autois' means 'them'.
[ROM.10.6] But the righteousness that comes from faith says thus: Do not say in your heart, 'Who will ascend into heaven?' This is to bring Christ down. [§]
he de ek pisteos dikaiosyne houtos legei; me eipeis en te kardia sou; tis anabesetai eis ton ouranon? tout' estin Christon katagein.
'he' means 'but' or 'the', 'de' is a conjunction often translated 'but' or 'and', 'ek' means 'from', 'pisteos' is the genitive of 'faith', 'dikaiosyne' means 'righteousness', 'houtos' means 'thus' or 'in this way', 'legei' means 'says', 'me' means 'do not', 'eipeis' means 'you say', 'en' means 'in', 'te' is the dative article 'the', 'kardia' means 'heart', 'sou' means 'your', 'tis' means 'who', 'anabesetai' means 'will ascend', 'eis' means 'into', 'ton' is the accusative article 'the', 'ouranon' means 'heaven', 'tout'' is a contraction of 'touton' meaning 'this', 'estin' means 'is', 'Christon' is the accusative of 'Christ', meaning 'the Christ', and 'katagein' means 'to bring down' or 'to bring forth'.
[ROM.10.7] Who will descend into the abyss? This is to raise the Christ from the dead. [§]
e tis katabestai eis ten abysson? tout estin Christon ek nekron anagagein.
'e' is an interjection meaning 'indeed' or 'but', 'tis' means 'who', 'katabestai' means 'will descend', 'eis' means 'into', 'ten' is the article 'the' (accusative feminine), 'abysson' means 'abyss', 'tout' is a contraction of 'touton' meaning 'this', 'estin' means 'is', 'Christon' is the accusative of 'Christ' meaning 'the Anointed One', 'ek' means 'from', 'nekron' means 'the dead', 'anagagein' means 'to bring up' or 'to raise'.
[ROM.10.8] But what does he say? The word is near your mouth and in your heart; this is the word of faith which we proclaim. [§]
alla ti legei; engys sou to rhema estin en to stomati sou kai en te kardia sou, tout' estin to rhema tes pisteos ho kirussomen.
'alla' means 'but', 'ti' means 'what', 'legei' means 'says', 'engys' means 'near', 'sou' means 'your', 'to' means 'the' (neuter), 'rhema' means 'word', 'estin' means 'is', 'en' means 'in', 'to' means 'the' (neuter), 'stomati' means 'mouth', 'kai' means 'and', 'te' means 'the' (feminine), 'kardia' means 'heart', 'tout'' means 'this', 'tes' means 'of the', 'pisteos' means 'faith', 'ho' means 'which', 'kirussomen' means 'we proclaim'.
[ROM.10.9] that if you acknowledge in your mouth the Lord Jesus and you believe in your heart that the God raised him from the dead, you will be saved. [§]
hoti ean homologeseis en to stomati sou kyrion iesoun kai pisteuseis en te kardia sou hoti ho theos auton egeiren ek nekron, sotheesei.
'hoti' means 'that' or 'because'; 'ean' means 'if'; 'homologeseis' means 'you will confess' or 'acknowledge'; 'en' means 'in'; 'to stomati' means 'the mouth'; 'sou' means 'your'; 'kyrion' means 'Lord' (the translation for Kyrios); 'iesoun' means 'Jesus'; 'kai' means 'and'; 'pisteuseis' means 'you will believe'; 'te kardia' means 'the heart'; 'sou' means 'your'; 'ho theos' means 'the God' (the translation for theos); 'auton' means 'him'; 'egeiren' means 'raised'; 'ek nekron' means 'from the dead'; 'sotheesei' means 'you will be saved'. The divine titles are rendered literally: 'kyrion' as 'Lord' and 'ho theos' as 'the God'.
[ROM.10.10] For the heart believes toward righteousness, and the mouth confesses toward salvation. [§]
kardia gar pisteuetai eis dikaiosynen, stomati de homologeitai eis soterian.
'kardia' means 'heart', 'gar' means 'for' (introducing a reason), 'pisteuetai' means 'is believed' or 'believes', 'eis' means 'into' or 'toward', 'dikaiosynen' means 'righteousness', 'stomati' means 'mouth', 'de' means 'but' or 'and', 'homologeitai' means 'is confessed' or 'confesses', 'soterian' means 'salvation'.
[ROM.10.11] For the Scripture says: every one who believes in the Lord will not be ashamed. [§]
legei gar he graphe; pas ho pisteuon ep' auto ou kataischynthsetai.
'legei' means 'says', 'gar' means 'for', 'he' means 'the', 'graphe' means 'writing' (Scripture), 'pas' means 'every', 'ho' means 'the', 'pisteuon' means 'believing', 'ep'' means 'in', 'auto' means 'him' (referring to the Lord), 'ou' means 'not', 'kataischynthsetai' means 'will be ashamed'.
[ROM.10.12] For there is no distinction between Jew and Greek, for the same Lord of all, enriching all who call upon Him. [§]
ou gar estin diastole Ioudaioi te kai Hellenos, ho gar autos kyrios panton, plouton eis pantas tous epikaloumenous auton.
'ou' means 'not', 'gar' means 'for', 'estin' means 'there is', 'diastole' means 'distinction' or 'division', 'Ioudaioi' means 'Jew', 'te' means 'and' (used with 'kai' for 'both ... and'), 'kai' means 'also', 'Hellenos' means 'Greek', 'ho' means 'the', 'autos' means 'same', 'kyrios' means 'Lord', 'panton' means 'of all', 'plouton' means 'rich' or 'enriching', 'eis' means 'to', 'pantas' means 'all', 'tous' is the accusative plural article, 'epikaloumenous' means 'those who call upon', 'auton' means 'him'.
[ROM.10.13] For everyone who calls on the name of the Lord will be saved. [§]
pas gar hos an epikalesetai to onoma kyrio sothesetai.
'pas' means 'all, every'; 'gar' means 'for' as a conjunction; 'hos' means 'who, whoever'; 'an' is a particle that marks potential or conditional mood, here indicating 'whoever shall'; 'epikalesetai' means 'will call upon, will invoke'; 'to' means 'the' (neuter article); 'onoma' means 'name'; 'kyrio' is the genitive form of 'Kyrios' meaning 'of the Lord'; 'sothesetai' means 'will be saved'.
[ROM.10.14] How then will they call upon the one they have not believed? How then will they trust the one they have not heard? How then will they hear without one who proclaims? [§]
Pos oun epikalesontai eis hon ouk epistesan; pos de pisteusosin hou ouk eikousan; pos de akousosin choris keryssontos;
'Pos' means 'how'; 'oun' means 'therefore' or 'then'; 'epikalesontai' is a middle/passive form meaning 'they will call upon' or 'invoke'; 'eis' means 'to' or 'against'; 'hon' means 'the one' (accusative of 'ho' = 'who'/'that'); 'ouk' means 'not'; 'epistesan' is aorist active 3rd person plural of 'pisteuo', meaning 'they believed' or 'they trusted'; 'de' means 'but' or 'and'; 'pisteusosin' is aorist active 3rd person plural subjunctive of 'pisteuo', meaning 'they may trust'; 'hou' is genitive of 'ho', meaning 'of which' or 'the one'; 'eikousan' is aorist active 3rd person plural of 'akouo', meaning 'they heard'; 'akousosin' is aorist subjunctive of 'akouo', meaning 'they may hear'; 'choris' means 'without'; 'keryssontos' is present active participle genitive singular of 'keryssō', meaning 'one who proclaims' or 'preacher'.
[ROM.10.15] But how shall they proclaim if they are not sent? As it is written: as the feet of those proclaiming the good. [§]
pos de keruxosin ean me apostalosin? kathos gegraptai; hos horaioi hoi podes ton euangelizomenon ta agatha.
'pos' means 'how', 'de' means 'but' or 'however', 'keruxosin' means 'they may proclaim', 'ean' means 'if', 'me' means 'not', 'apostalosin' means 'they are sent', 'kathos' means 'as', 'gegraptai' means 'it is written', 'hos' means 'as', 'horaioi' means 'timely' or 'seasonable', 'hoi' means 'the', 'podes' means 'feet', 'ton' means 'of the', 'euangelizomenon' means 'those proclaiming (the gospel)', 'ta' means 'the', 'agatha' means 'good things'.
[ROM.10.16] But not all obeyed the gospel. For Isaiah says: 'Lord, who has believed our hearing?'. [§]
All' ou pantes hupekousan to euangelio. Esaia gar legei: kyrie, tis epistesen te akoi hemon.
'All'' is a contraction of 'alla' meaning 'but'. 'ou' means 'not'. 'pantes' means 'all'. 'hupekousan' is a verb meaning 'obeyed' or 'listened to'. 'to' is the article 'the'. 'euangelio' means 'gospel'. 'Esaia' is the name 'Isaiah'. 'gar' means 'for'. 'legei' means 'says'. 'kyrie' means 'Lord' (the Greek title Kyrios translated as 'Lord'). 'tis' means 'who'. 'epistesen' means 'has believed' or 'has trusted'. 'te' is the dative article 'the'. 'akoi' means 'hearing' or 'listening'. 'hemont' means 'our'.
[ROM.10.17] Therefore the faith comes from hearing, and hearing through the word of Christ. [§]
ara he pistis ex akoes, he de ako e dia rhematos Christou.
'ara' means 'therefore', 'he' is the feminine article meaning 'the', 'pistis' means 'faith', 'ex' means 'from', 'akoes' is the genitive of 'hearing' meaning 'of hearing', 'de' means 'but' or 'and', 'ako e' means 'hearing', 'dia' means 'through', 'rhe matos' means 'the word', 'Christou' is the genitive of 'Christ' meaning 'of Christ'.
[ROM.10.18] But I say, did they not hear? Indeed; the sound of them went out to all the earth, and to the farthest ends of the inhabited world their sayings. [§]
alla lego, me ouk eukousan? menuenge; eis pasan ten gen exelthen ho phthogos auton kai eis ta perata tes oikoumenes ta rhemata auton.
'alla' means 'but', 'lego' means 'I say', 'me' means 'not', 'ouk' means 'not', 'eukousan' means 'they heard', forming a rhetorical question 'did they not hear?'. 'menuenge' is an emphatic particle similar to 'indeed' or 'certainly'. 'eis' means 'into' or 'to', 'pasan' means 'all', 'ten' means 'the' (accusative feminine), 'gen' means 'earth' (genitive of 'gē'), together 'to all the earth'. 'exelthen' means 'went out', 'ho' means 'the' (masc nominative), 'phthogos' means 'sound' or 'voice', 'auton' means 'their'. So 'the sound of them went out'. 'kai' means 'and', 'eis' again 'to', 'ta' means 'the' (neuter plural), 'perata' means 'extremities' or 'ends', 'tes' means 'of the' (genitive feminine), 'oikoumenes' means 'inhabited (world)', together 'to the ends of the inhabited world'. 'ta' again 'the', 'rhemata' means 'words' or 'sayings', 'auton' means 'their'.
[ROM.10.19] But I say, does Israel not know? First Moses says: I will provoke you against a non‑nation, against an unwise nation I will enrage you. [§]
alla lego, meh Israel ouk egno? protos Moses legei: ego parazelos humas ep' ouk ethnēi, ep' ethnēi asynetō parorgio humas.
'alla' means 'but', 'lego' means 'I say', 'meh' means 'not', 'Israel' is the name of the people Israel, 'ouk' means 'not', 'egno' means 'know', 'protos' means 'first', 'Moses' is the name Moses, 'legei' means 'says', 'ego' means 'I', 'parazelos' (from paraphrasis of παραζηλώσω) means 'I will provoke' or 'I will cause anger', 'humas' means 'you (plural)', 'ep'' (short for ἐπ’) means 'against' or 'upon', 'ethnēi' means 'nation' or 'people', the second 'ep'' repeats the same preposition, the second 'ethnēi' again means 'nation', 'asynetō' (from ἀσυνέτῳ) means 'unwise' or 'lacking sense', and 'parorgio' (from παροργιῶ) means 'I will anger' or 'I will enrage'.
[ROM.10.20] Isaiah then dares and says, "I was found among those who do not seek me; I became manifest to those who do not question me." [§]
Eesaias de apotolmai kai legei: heurethen en tois eme me zetousin, emphanes egenomen tois eme me eperotosin.
'Eesaias' means 'Isaiah', 'de' means 'but' or 'then', 'apotolmai' means 'dares' (from the verb meaning to have courage), 'kai' means 'and', 'legei' means 'says', 'heurethen' means 'I was found', 'en' means 'in' or 'among', 'tois' means 'those (plural dative)', 'eme' means 'me', 'me' means 'not', 'zetousin' means 'seeking' (present participle), 'emphanes' means 'manifest' or 'clear', 'egenomen' means 'I became' or 'I was', the second 'tois' again 'those', the second 'eme' again 'me', the second 'me' again 'not', and 'eperotosin' means 'questioning' or 'asking'.
[ROM.10.21] He says to Israel: I have extended my hands all day toward a rebellious and opposing people. [§]
pros de ton Israel legei; holen ten hemeran exepetasa tas cheiras mou pros laon apeithounta kai antilegonta.
'pros' means 'to' or 'toward', 'de' means 'but' or 'and', 'ton' is the masculine accusative article 'the', 'Israel' is the proper name Israel, 'legei' means 'he says', 'holen' means 'the whole' or 'all', 'ten' is the feminine accusative article 'the', 'hemeran' means 'day', 'exepetasa' means 'I stretched out' or 'I extended', 'tas' is the feminine accusative plural article 'the', 'cheiras' means 'hands', 'mou' means 'my', 'pros' again means 'to' or 'toward', 'laon' means 'people' or 'nation', 'apeithounta' means 'rebellious' or 'disobedient', 'kai' means 'and', 'antilegonta' means 'answering', 'opposing', or 'contrary'.
ROM.11
[ROM.11.1] Therefore I say, may God not lose his people? May it not happen; for I am an Israelite, from the seed of Abraham, of the tribe of Benjamin. [§]
Lego oun, me aposa to ho theos ton laon autou? me genoito; kai gar ego Israelites eimi, ek spermatos Abraam, phylēs Beniamin.
'Lego' means 'I say', 'oun' means 'therefore', 'me' means 'not' (in a negative purpose clause), 'aposa' means 'to cause loss' or 'to lose', 'ho theos' means 'the God' (translated as 'God'), 'ton laon' means 'the people', 'autou' means 'his', 'genoito' means 'let it be' or 'may it happen', 'kai' means 'and', 'gar' means 'for', 'ego' means 'I', 'Israelites' means 'an Israelite', 'eimi' means 'am', 'ek' means 'from', 'spermatos' means 'seed' or 'descendant', 'Abraam' is the name 'Abraham', 'phylēs' means 'tribe', and 'Beniamin' is the name 'Benjamin'.
[ROM.11.2] God did not save his people whom he foreknew. Or do you not know in Eli what the Scripture says, as it happens to God regarding Israel? [§]
ouk aposasato ho theos ton laon autou hon proegno. e ouk oidate en Elia ti legei he graphe, hos entynchanei to theo kata tou Israel?
'ouk' means 'not', 'aposasato' means 'saved' (aorist middle of apoo, 'to save'), 'ho theos' means 'the God' where 'theos' is the Greek word for God and is translated literally as 'God', 'ton laon' means 'the people', 'autou' means 'his', 'hon' means 'whom', 'proegno' means 'foreknew' (from proginosko, 'to foreknow'), 'e' means 'or', 'oidate' means 'you know', 'en Elia' means 'in Eli' (a place or proper name), 'ti' means 'what', 'legei' means 'says', 'he graphe' means 'the Scripture', 'hos' means 'as', 'entynchanei' means 'it happens' or 'it befalls', 'to theo' means 'to God' (dative of theos, translated as 'God'), 'kata' means 'according to' or 'regarding', 'tou Israel' means 'of Israel'. The divine name 'theos' is rendered as 'God' to follow the literal translation rule for divine names.
[ROM.11.3] Lord, they killed your prophets, they broke your sacrifices, and I was left alone and they seek my soul. [§]
kyri e, tous prophetas sou apekteinan, ta thysiasteria sou kateskapsan, kai ego hypeleiphthen monos kai zetousin ten psychen mou.
'kyri e' means 'Lord' (the literal translation of the Greek title Kyrios). 'tous' is the masculine accusative plural definite article 'the'. 'prophetas' means 'prophets'. 'sou' is the second‑person singular possessive pronoun 'your'. 'apekteinan' means 'they killed'. 'ta' is the neuter plural accusative article 'the'. 'thysiasteria' means 'sacrifices' or 'offerings'. 'kateskapsan' means 'they broke' or 'they smashed'. 'kai' means 'and'. 'ego' means 'I'. 'hypeleiphthen' means 'was left' or 'was abandoned'. 'monos' means 'alone' or 'by myself'. 'zetousin' means 'they are seeking' or 'they demand'. 'ten' is the feminine accusative article 'the'. 'psychen' means 'soul'. 'mou' means 'my'.
[ROM.11.4] But what does the oracle say to him? I have left for myself seven thousand men, who have not bowed their knee to Baal. [§]
alla ti legei auto ho chrematismos; katelipon emauto heptakischiliou andras, hoitines ouk ekampsan gony te Baal.
'alla' means 'but', 'ti' means 'what', 'legei' means 'does say', 'auto' means 'to him', 'ho' is the definite article 'the', 'chrematismos' means 'oracle' or 'prophecy', 'katelipon' means 'I left' or 'I have left', 'emauto' means 'for myself', 'heptakischiliou' means 'seven thousand', 'andras' means 'men', 'hoitines' means 'who', 'ouk' means 'not', 'ekampsan' means 'bent' or 'bowed', 'gony' means 'knee', 'te' is the dative article 'to the', and 'Baal' is the name of the deity Baal.
[ROM.11.5] Thus then also in the present time a little, by the choice of grace, has become. [§]
houtos oun kai en to nyn kairou leimma kat eklogen charitos gegonen.
'houtos' means 'thus', 'oun' means 'therefore' or 'then', 'kai' means 'and' or 'also', 'en' means 'in', 'to' is the definite article 'the', 'nyn' means 'now', 'kairou' is the dative of 'kairos' meaning 'time' or 'season', 'leimma' means 'a little' or 'a small amount', 'kat' is a contraction of 'kata' meaning 'according to' or 'by', 'eklogen' is the accusative of 'eklogē' meaning 'selection' or 'choice', 'charitos' is the genitive of 'charis' meaning 'grace', and 'gegonen' is the perfect passive of 'ginomai' meaning 'has become' or 'has been made'.
[ROM.11.6] If by grace, no longer from works, since the grace no longer becomes grace. [§]
ei de chariti, ouketi ex ergon, epei he charis ouketi ginete charis.
'ei' means 'if', 'de' is a conjunction often rendered 'but' or 'and', 'chariti' is the dative singular of 'charis' meaning 'grace', 'ouketi' means 'no longer' or 'not any more', 'ex' means 'from' or 'out of', 'ergon' is the genitive plural of 'ergon' meaning 'works', 'epei' means 'since' or 'because', 'he' is the definite article 'the' for a feminine noun, 'charis' is 'grace' in the nominative, 'ginete' is the present indicative middle-passive of 'gignomai' meaning 'becomes' or 'is made'. The sentence thus strings together a conditional clause about grace versus works and a causal statement about grace ceasing to be grace.
[ROM.11.7] What then? What Israel was seeking did not happen; but the election succeeded. The others, however, were questioned. [§]
Ti oun? ho epizetei Israel, touto ouk epetychen, he de ekloge epetychen; hoi de loipoi eporothesan.
'Ti' means 'What', 'oun' means 'then', 'ho' means 'that/which', 'epizetei' means 'is seeking', 'Israel' is the name Israel, 'touto' means 'this', 'ouk' means 'not', 'epetychen' means 'came about' or 'succeeded', 'he' means 'the', 'de' means 'but', 'ekloge' means 'election' or 'choosing', 'hoi' means 'the', 'loipoi' means 'others' or 'the rest', 'eporothesan' means 'were questioned' or 'were asked'.
[ROM.11.8] as it is written: God gave them a spirit of blindness, eyes for not seeing and ears for not hearing, until the present day. [§]
kathos gegraptai; edoken autois ho theos pneuma katanyxeos, ophthalmoos tou me blepein kai ota tou me akouein, heos tes sēmeron hēmeras.
'kathos' means 'as' or 'just as', 'gegraptai' means 'it is written', 'edoken' means 'he gave', 'autois' means 'to them', 'ho theos' means 'the God' (with 'theos' translated as 'God'), 'pneuma' means 'spirit', 'katanyxeos' means 'of blindness', 'ophthalmoos' means 'eyes', 'tou me blepein' means 'for not seeing', 'kai' means 'and', 'ota' means 'ears', 'tou me akouein' means 'for not hearing', 'heos' means 'until', 'tes sēmeron' means 'of today' or 'of the present day', 'hēmeras' means 'day'.
[ROM.11.9] And David says, 'Let their table become a snare and a trap and a scandal and a recompense for them.' [§]
kai David legei: genetheto he trapeza auton eis pagida kai eis theran kai eis skandalon kai eis antapodoma autois,
'kai' means 'and', 'David' is the name David, 'legei' means 'says', 'genetheto' means 'let it become' (a jussive), 'he' means 'the', 'trapeza' means 'table', 'auton' means 'their', 'eis' means 'into', 'pagida' means 'snare', 'kai' means 'and', 'theran' means 'trap', 'kai' means 'and', 'skandalon' means 'scandal' or 'shame', 'kai' means 'and', 'antapodoma' means 'recompense' or 'payment', 'autois' means 'to them' or 'for them'.
[ROM.11.10] Let their eyes be darkened so that they do not see, and bend their noses in every way. [§]
skostisthtosan hoi ofthalmoi auton tou me blepein kai ton noton auton dia pantos sygkampson.
'skostisthtosan' means 'let them be darkened', 'hoi' means 'the', 'ofthalmoi' means 'eyes', 'auton' means 'their', 'tou' introduces purpose 'in order to', 'me' means 'not', 'blepein' means 'see', 'kai' means 'and', 'ton' means 'the', 'noton' means 'nose', 'auton' again 'their', 'dia' means 'through' or 'by', 'pantos' means 'all' or 'every', 'sygkampson' is an imperative meaning 'bend' or 'curvature'. The clause 'let their eyes be darkened so that they do not see' is a common biblical idiom for depriving vision, here rendered literally. The second clause 'and bend their nose in every way' is taken as a figurative way of saying they will be humbled or disoriented, since a bent nose could signify shame or loss of dignity.
[ROM.11.11] Therefore I say, let them not stumble so that they may fall; let it not happen; but by their own transgression the salvation of the nations is that they be despised. [§]
Lego oun, me eptaisan hina pesosin? me genoito; alla toi auton paraptomati he soteria tois ethnesin eis to parazelousai autous.
'Lego' means 'I say', 'oun' means 'therefore', 'me' means 'let not' (negative purpose), 'eptaisan' means 'they stumble', 'hina' means 'that/in order that', 'pesosin' means 'they fall', 'me genoito' means 'let it not happen', 'alla' means 'but', 'toi' means 'by the', 'auton' means 'their own', 'paraptomati' means 'transgression', 'he soteria' means 'the salvation', 'tois ethnesin' means 'of the nations', 'eis' means 'into/for', 'to' is article 'the', 'parazelousai' means 'to despise', 'autous' means 'them'.
[ROM.11.12] If indeed their transgression is the wealth of the world and their loss is the wealth of the nations, how much more their fullness. [§]
ei de to paraptoama auton ploutos kosmou kai to hetema auton ploutos ethnon, poso mallon to pleroma auton.
'ei' means 'if', 'de' means 'indeed' or 'but', 'to' means 'the', 'paraptoama' means 'transgression' or 'offense', 'auton' means 'their', 'ploutos' means 'wealth' or 'riches', 'kosmou' means 'of the world', 'kai' means 'and', 'hetema' means 'loss' or 'defeat', 'ethnon' means 'of the nations', 'poso' means 'how much', 'mallon' means 'more', 'pleroma' means 'fullness' or 'completeness'.
[ROM.11.13] But I say to the nations: As far as I am an apostle of the nations, I glorify my service. [§]
Hymin de lego tois ethnesin; eph' hoston men oun eimi ego ethnon apostolos, ten diakonia mou doxazo.
'Hymin' means 'to you', 'de' means 'but', 'lego' means 'I say', 'tois ethnesin' means 'to the nations' (or 'to the Gentiles'), 'eph' hoston' means 'as far as', 'men' means 'indeed', 'oun' means 'therefore', 'eimi' means 'I am', 'ego' means 'I', 'ethnon' means 'of the nations', 'apostolos' means 'apostle', 'ten diakonia' means 'the service' or 'the ministry', 'mou' means 'my', 'doxazo' means 'I glorify' or 'I exult in'.
[ROM.11.14] If somehow I will persecute my flesh and I will save some of them. [§]
ei pos parazelosso mou ten sarka kai soso tinas ex auton.
'ei' means 'if', 'pos' means 'somehow', 'parazelosso' means 'I will persecute', 'mou' means 'my', 'ten' means 'the (feminine accusative)', 'sarka' means 'flesh', 'kai' means 'and', 'soso' means 'I will save', 'tinas' means 'some (people)', 'ex' means 'out of', 'auton' means 'them'.
[ROM.11.15] If, for the expulsion of them is the world's reversal, what is the reception if not life from the dead? [§]
ei gar he apobole autōn katallagē kosmou, tis he proslepsis ei mē zoe ek nekrōn?
'ei' means 'if', 'gar' means 'for' or 'because', 'he' is the feminine article 'the', 'apobole' means 'expulsion' or 'casting out', 'autōn' means 'of them', 'katallagē' means 'exchange' or 'reversal', 'kosmou' means 'of the world', 'tis' means 'who' or 'what', 'proslepsis' means 'reception' or 'taking in', 'mē' means 'not', 'zoe' means 'life', 'ek' means 'from', 'nekrōn' means 'the dead'.
[ROM.11.16] If indeed the firstfruits are holy, and the sprout; and if the root is holy, and the branches. [§]
ei de he aparche hagia, kai to phurama; kai ei he rhiza hagia, kai hoi kladoi.
'ei' means 'if', 'de' means 'indeed' or 'but', 'he' is the feminine article 'the', 'aparche' means 'firstfruits' or 'offering', 'hagia' means 'holy', 'kai' means 'and', 'to' is the neuter article 'the', 'phurama' means 'sprout' or 'seedling', 'rhiza' means 'root', 'kladoi' means 'branches'. The phrase therefore contrasts the holiness of the firstfruits and sprout with the holiness of the root and branches.
[ROM.11.17] If some of the branches were broken off, you, a wild olive, being placed among them and a companion of the root of the fruitfulness of the olive tree, you became. [§]
Ei de tines ton kladon exeklasthesan, su de agrielaios on enekentrithes en autois kai synkoinonos tes rhizes tes piotetos tes elaias egenu.
'Ei' means 'if', 'de' means 'but' or 'and', 'tines' means 'some', 'ton' means 'of the', 'kladon' means 'branches', 'exeklasthesan' means 'were broken off', 'su' means 'you', 'de' again means 'but/and', 'agrielaios' means 'wild olive', 'on' means 'being', 'enekentrithes' means 'was placed among', 'en' means 'in', 'autois' means 'them', 'kai' means 'and', 'synkoinonos' means 'companion' or 'fellow', 'tes' means 'of the', 'rhizes' means 'root', 'tes' again 'of the', 'piotetos' means 'fruitfulness' or 'fruit bearing', 'tes' again 'of the', 'elaias' means 'olive tree', 'egenu' means 'you became'.
[ROM.11.18] Do not boast of the branches; if however you boast, you do not bear the root, but the root is yours. [§]
me katakaicho ton kladon; ei de katakaichasai ou su ten rhizan bastazeis all' he rhiza se.
'me' means 'not', 'katakaicho' means 'I boast' (used in a negative imperative: 'do not boast'), 'ton' means 'the' (accusative plural), 'kladon' means 'branches', 'ei' means 'if', 'de' means 'however', 'katakaichasai' means 'you boast', 'ou' means 'not', 'su' means 'you', 'ten' means 'the' (accusative singular feminine), 'rhizan' means 'root', 'bastazeis' means 'you bear' or 'hold', 'all'' means 'but', 'he' means 'the' (nominative singular feminine), 'rhiza' means 'root', 'se' means 'yours'.
[ROM.11.19] Therefore you will say, "The branches were cut off, that I may be confined." [§]
ereis oun: exeklathesan kladoi hina ego enkentrithō.
'ereis' means 'you will say', 'oun' means 'therefore' or 'then', 'exeklathesan' means 'they were cut off' (aorist passive of exeklao 'to cut off'), 'kladoi' means 'branches' (plural noun), 'hina' means 'that' or 'in order that', 'ego' means 'I', 'enkentrithō' is a rare verb meaning 'I may be confined' or 'I may be put in a bounded place', derived from 'en' (in) + 'kentron' (center, point) with a passive sense.
[ROM.11.20] Well, they were shaken by unbelief, but you have stood by faith. Do not think lofty, but fear. [§]
Kalos. tee apistia exeklathesan, su de tee pistee hestekas. me ypsela phronē alla phobou.
'Kalos' means 'well', 'tee' is the dative article meaning 'to the', 'apistia' means 'unbelief', 'exeklathesan' means 'they were shaken', 'su' means 'you', 'de' means 'but', 'pistee' means 'faith', 'hestekas' means 'you have stood', 'me' means 'not', 'ypsela' means 'high, lofty', 'phronē' means 'thinking', 'alla' means 'but', 'phobou' means 'fear'.
[ROM.11.21] If indeed the God of the natural branches did not have mercy, perhaps he will not have mercy on you either. [§]
ei gar ho theos ton kata physin kladon ouk epeisato, [maybe] oude sou pheisei.
'ei' means 'if', 'gar' means 'for' or 'indeed', 'ho' is the masculine article 'the', 'theos' means 'God', 'ton' is the genitive plural article 'of the', 'kata' means 'according to' or 'by nature', 'physin' means 'nature' (genitive of 'physis'), 'kladon' means 'branches', 'ouk' means 'not', 'epeisato' means 'had mercy' (aorist of 'ephiein'), '[maybe]' indicates the optional word 'mēpos' meaning 'perhaps', 'oude' means 'also not' or 'nor', 'sou' means 'your' (genitive of 'you'), 'pheisei' means 'will have mercy' (future of 'ephiein').
[ROM.11.22] See therefore the goodness and severance of God; for the fallen there is severance, and for you there is the goodness of God, if you persist in the goodness, since also you will be cut off. [§]
Ide oun khrestoteta kai apotomian theou; epi men tous pesontas apotomia, epi de se khrestotes theou, ean epimenes te khrestoteti, epei kai sy ekkopesē.
'Ide' means 'see', 'oun' means 'therefore', 'khrestoteta' means 'goodness' or 'kindness', 'kai' means 'and', 'apotomian' means 'severance' or 'cutting off', 'theou' means 'of God', 'epi' means 'upon' or 'for', 'men' is a particle that sets up a contrast ('on the one hand'), 'tous' is the accusative plural article 'the', 'pesontas' means 'those who have fallen', 'apotomia' means 'severance', 'de' is a contrasting particle ('but', 'on the other hand'), 'se' means 'you' (object), 'khrestotes' is 'goodness', 'ean' means 'if', 'epimenes' means 'you persist' or 'you continue', 'te' is the dative article 'to the', 'khrestoteti' is the dative form of 'goodness', 'epei' means 'since' or 'because', 'sy' means 'you' (subject), 'ekkopesē' means 'you will be cut off' or 'you will be severed'.
[ROM.11.23] And those, if they do not persist in unbelief, will be terrified; for powerful is the God again to terrorize them. [§]
kai ekeinoi de, ean me epimenōsin tē apistia, engentristhēsontai; dunatos gar estin ho theos palin engentrisai autous.
'kai' means 'and', 'ekeinoi' means 'those', 'de' is a conjunction meaning 'however' or 'and', 'ean' means 'if', 'me' means 'not', 'epimenōsin' means 'they persist', 'tē' is the dative article 'the', 'apistia' means 'unbelief', 'engentristhēsontai' means 'will be terrified', 'dunatos' means 'powerful', 'gar' means 'for', 'estin' means 'is', 'ho' is the article 'the', 'theos' means 'God', 'palin' means 'again', 'engentrisai' means 'to terrorize', 'autous' means 'them'.
[ROM.11.24] If you have been cut away from the natural wild olive and have been thrown beyond nature into fine oil, how much more will those who are according to nature be placed into their own olive. [§]
ei gar sy ek tes kata phusin ekekopes agrileaou kai para phusin enekentrithes eis kallielaion, poso mallon outoi hoi kata phusin enkentrithesontai te idia elaia.
'ei' means 'if'; 'gar' is a conjunction meaning 'for' or 'because'; 'sy' means 'you'; 'ek' means 'out of' or 'from'; 'tes' is the genitive article 'the'; 'kata' means 'according to' or 'against'; 'phusin' is the dative of 'physis', meaning 'nature'; 'ekekopes' is the aorist active 2nd person singular of 'ekkopeō', meaning 'you have cut out' or 'you have removed'; 'agrileaou' is a compound adjective from 'agrios' (wild) and 'elaion' (olive), meaning 'wild olive' (genitive); 'kai' means 'and'; 'para' means 'beside' or 'beyond'; 'phusin' again 'nature'; 'enekentrithes' is the aorist passive 2nd person singular of 'enekentriō', meaning 'you were cast' or 'you were thrown into'; 'eis' means 'into'; 'kallielaion' is a compound noun from 'kallos' (beautiful) and 'elaion' (oil), meaning 'fine oil' or 'beautiful oil'; 'poso' means 'how much'; 'mallon' means 'more' or 'still more'; 'outoi' means 'these' (demonstrative pronoun); 'hoi' is the masculine nominative plural article 'the'; 'kata' again 'according to'; 'phusin' again 'nature'; 'enkentrithesontai' is the future passive 3rd person plural of 'enkentrizō', meaning 'will be placed' or 'will be set into'; 'te' is the dative article 'the'; 'idia' is the dative of 'idios', meaning 'own' or 'personal'; 'elaia' is the dative of 'elaia', meaning 'olive' (often understood as 'olive tree' or 'olive oil'). The passage uses a horticultural metaphor: being cut from a wild olive and placed into refined oil, then asks how much more those naturally belonging to nature will be placed into their own olive. The idiom of 'wild olive' versus 'fine oil' is rendered non‑literally for clarity, but the literal meanings of each word are retained in the translation.
[ROM.11.25] Not for, I do not want you, brothers, to be ignorant of this mystery, that you may not be wise in yourselves, because a partial from Israel has happened until the fullness of the nations enters. [§]
Ou gar thelo humas agnoein, adelphoi, to mysterion touto, hina me eite [par] heautois phronimoi, hoti porosis apo merous toi Israel gegonen achri hou to pleroma ton ethnon eiselethei.
'Ou' means 'not', 'gar' means 'for', 'thelo' means 'I want', 'humas' means 'you (pl)', 'agnoein' means 'to be ignorant', 'adelphoi' means 'brothers', 'to' means 'the', 'mysterion' means 'mystery', 'touto' means 'this', 'hina' means 'so that', 'me' means 'not', 'eite' means 'you may be', '[par]' is a textual variant meaning 'by' or 'aside from', 'heautois' means 'yourself', 'phronimoi' means 'wise' or 'prudent', 'hoti' means 'because', 'porosis' means 'a partial' or 'portion', 'apo' means 'from', 'merous' means 'part', 'toi' means 'to the', 'Israel' is the name of Israel, 'gegonen' means 'has become' or 'has happened', 'achri' means 'until', 'hou' means 'which', 'to' means 'the', 'pleroma' means 'fullness', 'ton' means 'of the', 'ethnon' means 'nations', 'eiselethei' means 'will enter' or 'will come in'.
[ROM.11.26] And thus all Israel will be saved, as it is written: the rescued one shall come from Zion, he will turn away wickedness from Jacob. [§]
kai houtos pas Israel sotheseitai, kathos gegraptai; hexei ek Sion ho rhuomenos, apostrepsei asebeias apo Iakob.
'kai' means 'and', 'houtos' means 'thus', 'pas' means 'all', 'Israel' means 'Israel', 'sotheseitai' means 'will be saved', 'kathos' means 'as', 'gegraptai' means 'it is written', 'hexei' means 'shall come', 'ek' means 'from', 'Sion' means 'Zion', 'ho' means 'the', 'rhuomenos' means 'the rescued one' (participle of to rescue), 'apostrepsei' means 'will turn away', 'asebeias' means 'wickedness', 'apo' means 'from', 'Iakob' means 'Jacob'.
[ROM.11.27] And this is the covenant for them from me, when I forgive their sins. [§]
kai haue-teh aw-toys hay par' eh-moo dee-a-thee-kay, ho-tan a-feh-loh-myeh tas ha-mar-tee-as aw-ton.
'kai' means 'and', 'haue-teh' (αὕτη) means 'this', 'aw-toys' (αὐτοῖς) means 'to them', 'hay' (ἡ) means 'the', 'par'' (παρ’) is a contraction of 'para' meaning 'from', 'eh-moo' (ἐμοῦ) means 'my' or 'of me' (referring to God), 'dee-a-thee-kay' (διαθήκη) means 'covenant', 'ho-tan' (ὅταν) means 'when', 'a-feh-loh-myeh' (ἀφέλωμαι) means 'I forgive' or 'I atone', 'tas' (τὰς) is the accusative plural article meaning 'the', 'ha-mar-tee-as' (ἁμαρτίας) means 'sins', 'aw-ton' (αὐτῶν) means 'their'.
[ROM.11.28] According to the gospel, enemies because of you; according to the election, beloved because of the fathers. [§]
kata men to euaggelion echthroi di humas, kata de ten eklogen agapetoi dia tous pateras.
'kata' means 'according to' or 'concerning'; 'men' marks the first part of a contrast (on the one hand); 'to' is the neuter article 'the'; 'euaggelion' means 'gospel' or 'good news'; 'echthroi' means 'enemies'; 'di' (short for 'dia') means 'through' or 'because of'; 'humas' is the accusative plural of 'you'; the comma separates the two clauses; 'kata' repeats 'according to' for the second contrast; 'de' marks the second part (on the other hand); 'ten' is the feminine accusative article 'the'; 'eklogen' means 'election' or 'choice'; 'agapetoi' means 'beloved' or 'dear ones'; 'dia' means 'through' or 'because of'; 'tous' is the masculine plural article 'the'; 'pateras' means 'fathers'.
[ROM.11.29] For the gifts are irrevocable and the calling of God. [§]
ametamelita gar ta charismata kai he kleisis tou theou.
'ametamelita' means 'unrevoked' or 'irrevocable', 'gar' means 'for', 'ta' means 'the' (plural neuter), 'charismata' means 'gifts' (the spiritual gifts), 'kai' means 'and', 'he' means 'the' (feminine), 'kleisis' means 'calling' (as in a divine vocation), 'tou' means 'of the', and 'theou' means 'God' (translated literally as 'God').
[ROM.11.30] For just as you once disobeyed God, now you have been shown mercy by this disobedience. [§]
hoper gar hymeis pote epeithesate to theo, nyn de eleethete te ton touton apeithia
'hoper' means 'just as', 'gar' means 'for', 'hymeis' means 'you (plural)', 'pote' means 'once', 'epeithesate' means 'disobeyed', 'to' is the dative article 'the', 'theo' is the word for 'God', 'nyn' means 'now', 'de' means 'but', 'eleethete' means 'you were shown mercy', 'te' is the dative article 'by/with', 'ton' is the genitive article 'of', 'touton' means 'these', 'apeithia' means 'disobedience' or 'rebellion'. The divine name 'theo' is translated literally as 'God' according to the given guidelines.
[ROM.11.31] Thus also these now were persuaded by your mercy, that also they themselves may now be shown mercy. [§]
houtos kai houtoi nyn epeithesan to humetero eleei, hina kai autoi [nyn] eleethosin.
'houtos' means 'thus' or 'in this way'; 'kai' means 'also' or 'and'; 'houtoi' means 'these (people)'; 'nyn' means 'now'; 'epeithesan' is the aorist passive of 'epeitho', meaning 'were persuaded' or 'were won over'; 'to' is the dative article meaning 'to the'; 'humetero' is the dative form of 'humeteros', meaning 'your' (referring to the audience); 'eleei' is the dative of 'eleos', meaning 'mercy' or 'compassion'; 'hina' introduces purpose, meaning 'that' or 'in order that'; 'kai' again means 'also'; 'autoi' means 'they themselves'; '[nyn]' repeats 'now' as an optional emphasis; 'eleethosin' is the aorist passive subjunctive of 'eleeo', meaning 'may be shown mercy' or 'may receive mercy'.
[ROM.11.32] For God locked all into falsehood, that he may have mercy on all. [§]
synekleisen gar ho theos tous pantas eis apeithian, hina tous pantas eleesi.
synekleisen means locked, gar means for, ho theos means God, tous pantas means all, eis apeithian means into falsehood, hina means that, eleesi means may have mercy.
[ROM.11.33] O depth of wealth and wisdom and knowledge of God; as unfathomable are his judgments and unsearchable are his ways. [§]
O bathos ploutou kai sophias kai gnoseos theou; hos anexeraventa ta krimata autou kai anexichnaistoi hai odos autou.
'O' is an exclamation meaning 'O' or 'Oh'. 'bathos' means 'depth'. 'ploutou' is the genitive of 'ploutos' meaning 'of wealth'. 'kai' means 'and'. 'sophias' is the genitive of 'sophia' meaning 'of wisdom'. 'gnoseos' is the genitive of 'gnosis' meaning 'of knowledge'. 'theou' is the genitive of 'theos' and is translated literally as 'God'. The semicolon separates clauses. 'hos' means 'as' or 'like'. 'anexeraventa' (ἀνεξεραύνητα) means 'unfathomable' or 'incomprehensible'. 'ta' is the neuter plural article 'the'. 'krimata' means 'judgments' or 'decisions'. 'autou' means 'his'. 'kai' again means 'and'. 'anexichnaistoi' (ἀνεξιχνίαστοι) means 'unsearchable' or 'beyond investigation'. 'hai' is the feminine plural article 'the'. 'odos' (ὁδοί) means 'ways' or 'paths'. 'autou' again means 'his'.
[ROM.11.34] Who has known the mind of the Lord? Or who has become his counselor? [§]
tis gar egno noun kyriou; e tis sumboulos autou egeneto?
'tis' means 'who', 'gar' means 'for', 'egno' means 'has known', 'noun' means 'mind', 'kyriou' means 'of the Lord', 'e' means 'or', 'sumboulos' means 'counselor', 'autou' means 'his', 'egeneto' means 'became'.
[ROM.11.35] Or who has handed over to him, and will be repaid to him? [§]
eh tis proedoken auto, kai antapodothesetai auto?
'eh' means 'or', 'tis' means 'who', 'proedoken' is the aorist of 'proedóō' meaning 'has handed over' or 'has presented', 'auto' means 'to him', 'kai' means 'and', 'antapodothesetai' is the future passive of 'antapodidōmi' meaning 'will be repaid' or 'will be returned', 'auto' again means 'to him'.
[ROM.11.36] For from him and through him and to him are all things; to him be glory forever, amen. [§]
hoti ex autou kai di' autou kai eis auton ta panta; auto he doxa eis tous aionas, amen.
'hoti' means 'because' or 'for', 'ex' means 'from', 'autou' means 'him' (referring to God), 'kai' means 'and', 'di'' is a contraction of 'dia' meaning 'through', again 'autou' is 'him', another 'kai' is 'and', 'eis' means 'to' or 'into', 'auton' is 'him', 'ta' is the definite article 'the' (plural neuter), 'panta' means 'all things', a semicolon indicates a pause, 'auto' (same as 'autō') means 'to him', 'he' is the feminine article 'the', 'doxa' means 'glory', 'eis' means 'forever' or 'into', 'tous' is the masculine plural article 'the', 'aionas' means 'ages' or 'eternities', and 'amen' is an affirmation meaning 'truly' or 'so be it'. The phrase therefore declares that all things originate from, are accomplished through, and are directed to God, and that to Him belongs glory forever, amen.
ROM.12
[ROM.12.1] Therefore I exhort you, brothers, by the mercies of the God, to present your bodies as a living, holy, pleasing sacrifice to the God, your rational worship. [§]
Parakalo oun humas, adelphoi, dia ton oiktrimon tou theou parastēsai ta somata humon thysian zōsan hagian euareston tō theō, tēn logiken latreian humon;
'Parakalo' means 'I exhort', 'oun' means 'therefore', 'humas' means 'you (plural)', 'adelphoi' means 'brothers', 'dia' means 'by', 'ton' is the article 'the' (genitive plural), 'oiktrimon' means 'mercies', 'tou' is the article 'the' (genitive singular), 'theou' means 'God' (translated literally as 'the God'), 'parastēsai' means 'to present', 'ta' means 'the' (accusative neuter plural), 'somata' means 'bodies', 'humon' means 'your', 'thysian' means 'sacrifice', 'zōsan' means 'living', 'hagian' means 'holy', 'euareston' means 'pleasing', 'tō' means 'to the', 'theō' means 'God' (again 'the God'), 'tēn' means 'the' (accusative feminine singular), 'logiken' means 'rational' or 'reasonable', 'latreian' means 'worship', 'humon' means 'your'. The divine name 'theos' is rendered as 'the God' in accordance with the literal translation rules provided.
[ROM.12.2] And do not conform to this age, but be transformed by the renewal of your mind in order to test yourselves what the will of God is, the good and pleasing and perfect. [§]
kai me systhematizesthe to aion touto, alla metamorphousthe te anakainosei tou nous eis to dokimazein humas ti to thelema tou theou, to agathon kai euareston kai teleion.
'kai' means 'and', 'me' means 'not', 'systhematizesthe' means 'conform' (literally 'arrange yourselves'), 'to' means 'the', 'aion' means 'age' or 'era', 'touto' means 'this', 'alla' means 'but', 'metamorphousthe' means 'be transformed', 'te' is the dative article 'by the', 'anakainosei' means 'renewal', 'tou' means 'of the', 'nous' means 'mind', 'eis' means 'into' or 'for', 'to' means 'the', 'dokimazein' means 'to test' or 'to prove', 'humas' means 'you (plural)', 'ti' means 'what', 'to' means 'the', 'thelema' means 'will', 'tou' means 'of the', 'theou' means 'God', 'to' means 'the', 'agathon' means 'good', 'kai' means 'and', 'euareston' means 'pleasing', 'kai' means 'and', 'teleion' means 'perfect' or 'complete'.
[ROM.12.3] For I say, by the grace given to me to every one who is among you, do not be arrogant beyond what is proper to think, but think toward prudence; each one as the God has assigned a measure of faith. [§]
Lego gar dia tes charitos tes dotheisas moi panti to oni en hymin me hyperphronein par ho dei phronein alla phronein eis to sophronein, hekastoi hos ho theos emerisen metron pisteos.
'Lego' means 'I say', 'gar' means 'for', 'dia' means 'by', 'tes' (genitive article) means 'of the', 'charitos' means 'grace', 'dotheisas' means 'given', 'moi' means 'to me', 'panti' means 'to every', 'to' means 'the', 'oni' means 'one who is', 'en' means 'in', 'hymin' means 'you (plural)', 'me' means 'not', 'hyperphronein' means 'to be arrogant', 'par' means 'beyond', 'ho' means 'what', 'dei' means 'is necessary', 'phronein' means 'to think', 'alla' means 'but', 'eis' means 'toward', 'to' means 'the', 'sophronein' means 'self‑control or prudence', 'hekastoi' means 'each', 'hos' means 'as', 'ho' means 'the', 'theos' means 'God', 'emerisen' means 'has assigned', 'metron' means 'measure', 'pisteos' means 'of faith'.
[ROM.12.4] For just as in one body we have many members, the members, however, all do not have the same activity. [§]
kathaper gar en heni somati polla mele echomen, ta de mele panta ou ten auteen echei praxin
'kathaper' means 'just as', 'gar' means 'for', 'en' means 'in', 'heni' means 'one', 'somati' means 'body', 'polla' means 'many', 'mele' means 'members', 'echomen' means 'we have', 'ta' means 'the', 'de' means 'however', 'mele' (again) means 'members', 'panta' means 'all', 'ou' means 'not', 'ten' means 'the', 'auteen' means 'same', 'echei' means 'has', 'praxin' means 'action' or 'activity'.
[ROM.12.5] Thus the many are one body in Christ, but each one is a member of one another. [§]
houtos hoi polloi hen soma esmen en Christo, to de kath' heis allelon mele.
'houtos' means 'thus', 'hoi' means 'the', 'polloi' means 'many', 'hen' means 'one', 'soma' means 'body', 'esmen' means 'we are', 'en' means 'in', 'Christo' means 'Christ', 'to' means 'the', 'de' means 'but', 'kath'' is an abbreviation meaning 'each', 'heis' means 'one', 'allelon' means 'of one another', 'mele' means 'members'.
[ROM.12.6] But having gifts according to the grace given to us, various, whether prophecy according to the proportion of faith. [§]
echontes de charismata kata ten charin ten dotheisan hemin diapora, eite propheteian kata ten analogian tes pisteos
'echontes' means 'having', 'de' means 'but', 'charismata' means 'gifts', 'kata' means 'according to', 'ten' is the definite article 'the', 'charin' means 'grace', 'dotheisan' means 'given', 'hemin' means 'to us', 'diapora' means 'various', 'eite' means 'whether', 'propheteian' means 'prophecy', 'analogian' means 'proportion', 'tes' means 'of', 'pisteos' means 'faith'.
[ROM.12.7] Either a service in the service, or the teacher in the teaching. [§]
eite diakonian en te diakonia, eite ho didaskon en te didaskalia
'eite' means 'either' (introducing alternatives), 'diakonian' is the accusative form of 'diakonia' meaning 'service' or 'ministry', 'en' means 'in', 'te' is the dative article 'the', 'diakonia' (dative) means 'service', the second 'eite' again means 'or', 'ho' is the nominative masculine article 'the', 'didaskon' is the present active participle meaning 'the one who teaches' or 'teacher', 'en' again means 'in', 'te' the dative article 'the', and 'didaskalia' (dative) means 'teaching' or 'instruction'. The construction 'eite ... eite ...' sets up a parallel: either ... or ...
[ROM.12.8] whether the one who encourages in encouragement; the one who distributes in simplicity, the one who presides in zeal, the one who shows mercy in gladness. [§]
eite ho parakalon en te paraklesei; ho metadidos en haploteti, ho proistamenos en spoudei, ho eleon en hilaroteti.
'eite' means 'whether', 'ho' means 'the' (masculine singular article), 'parakalon' is a present participle meaning 'encouraging' or 'the one who encourages', 'en' means 'in', 'te' is the dative article 'the', 'paraklesei' means 'encouragement' or 'consolation', 'metadidos' means 'the one who distributes or gives out', 'haploteti' means 'simplicity' or 'plainness', 'proistamenos' means 'the one who presides or oversees', 'spoudei' means 'zeal, eager diligence', 'eleon' means 'the one who shows mercy', 'hilaroteti' means 'cheerfulness or gladness'.
[ROM.12.9] Love is sincere. Rejecting the evil, clinging to the good. [§]
He agape anupokritos. apostygoontes to poneron, kollomenoi toi agathoi,
'He' means 'the (feminine singular nominative article)'; 'agape' means 'love'; 'anupokritos' means 'unfeigned, sincere'; 'apostygoontes' means 'rejecting, casting off'; 'to' means 'the (neuter article)'; 'poneron' means 'the evil'; 'kollomenoi' means 'clinging, adhering'; 'toi' means 'to the (masculine dative article)'; 'agathoi' means 'the good'.
[ROM.12.10] In brotherly love, be affectionate toward one another; in honor, be ahead of one another. [§]
tei philadelphia eis allelous philostorgoi, tei time allelous proegoomenoi
'tei' is the dative singular article meaning 'in' or 'by'; 'philadelphia' means 'brotherly love'; 'eis' means 'toward' or 'into'; 'allelous' means 'one another'; 'philostorgoi' means 'affectionate' or 'loving-kindly'; ',' separates the clauses; second 'tei' again means 'in' or 'by'; 'time' is the dative of 'timos' meaning 'honor' or 'respect'; 'allelous' again means 'one another'; 'proegoomenoi' is a present participle meaning 'going before', 'leading', 'being ahead of'.
[ROM.12.11] Do not be sluggish in zeal, being zealous in spirit, serving the Lord. [§]
te spoudi me oknero, to pneumati zeontes, to kyrios douleontes,
'te spoudi' means 'in diligence or zeal', 'me' is the negative imperative 'do not', 'oknero' means 'sluggish' or 'lazy', 'to pneumati' means 'in the spirit', 'zeontes' means 'being zealous or burning', 'to kyrios' means 'to the Lord', 'douleontes' means 'serving'.
[ROM.12.12] Rejoicing in hope, enduring in affliction, exhorting in prayer. [§]
tei elpidi chairontes, tei thlipsei hypomenontes, tei proseuch proskarterountes
'tei' is the dative article meaning 'in the' or 'to the'. 'elpidi' means 'hope'. 'chairontes' is the present active participle of 'chairō', meaning 'rejoicing' or 'being joyful'. 'thlipsei' means 'affliction' or 'suffering'. 'hypomenontes' is the present active participle of 'hypomai', meaning 'enduring' or 'persisting'. 'proseuch' (from 'proseuchē') means 'prayer'. 'proskarterountes' is the present active participle of 'proskarterō', meaning 'exhorting', 'encouraging', or 'stirring up'.
[ROM.12.13] Sharing in the needs of the holy ones, seeking hospitality. [§]
tais chreiais ton hagion koinonountes, ten philoxenian diokontes.
'tais' means 'to the' (dative plural feminine), 'chreiais' means 'needs' or 'necessities', 'ton' means 'of the' (genitive plural), 'hagion' means 'holy ones' (saints), 'koinonountes' means 'sharing' or 'participating', 'ten' means 'the' (accusative singular feminine), 'philoxenian' means 'hospitality', 'diokontes' means 'pursuing' or 'seeking'. The phrase describes believers sharing in the needs of the saints and actively seeking hospitality.
[ROM.12.14] Bless those who persecute you, bless also, and do not be destroyed. [§]
eulogete tous diokontas humas, eulogete kai me katarrasthe.
'eulogete' means 'you (plural) bless', 'tous' means 'the (masc. pl.)', 'diokontas' means 'persecuting', 'humas' means 'you (pl.)' as object of the persecution, 'kai' means 'and' or 'also', 'me' means 'not', 'katarrasthe' means 'you (plural) be destroyed' (imperative).
[ROM.12.15] To rejoice with the rejoicing, to weep with the weeping. [§]
chairein meta chaironton, klaein meta klaionton.
'chairein' means 'to rejoice', 'meta' means 'with', 'chaironton' means 'the rejoicing' (genitive plural participle), 'klaein' means 'to weep', 'klaionton' means 'the weeping' (genitive plural participle).
[ROM.12.16] Being of the same mind toward one another, do not think of high or proud things but gather with the humble. Do not become wise in your own eyes. [§]
to auto eis allelous phronountes, me ta hupsela phronountes alla tois tapeinois synapagomenoi. me ginesthe phronimoi par heautois.
'to' means 'the' (neuter article), 'auto' means 'same', together forming 'the same'. 'eis' means 'into' or 'toward'. 'allelous' means 'one another' or 'each other'. 'phronountes' is the present participle of 'phrenoo', meaning 'being of mind' or 'thinking'. 'me' is a negative particle meaning 'not'. 'ta' is the neuter plural article 'the'. 'hupsela' (from 'hupsilos') means 'high' or 'proud things'. 'phronountes' repeats the participle 'thinking'. 'alla' means 'but'. 'tois' is the dative plural article 'the (to)'. 'tapeinois' means 'humble' or 'lowly' (dative plural). 'synapagomenoi' is a participle meaning 'gathering together' or 'meeting'. 'ginesthe' is the imperative middle/passive of 'ginomai', meaning 'become' or 'be'. 'phronimoi' is the nominative plural adjective meaning 'wise' or 'prudent'. 'par' (short for 'para') means 'alongside' or 'with'. 'heautois' is the dative of 'heautou', meaning 'yourself' (plural).
[ROM.12.17] Do not repay evil for evil to anyone, but be mindful of doing good before all people. [§]
Meden kakon anti kakou apodidontes, pronooumenoi kala enopion panton anthropen.
'Meden' means 'to no one', 'kakon' means 'evil', 'anti' means 'instead of' or 'for', 'kakou' means 'of evil', 'apodidontes' means 'returning' or 'repaying', 'pronooumenoi' means 'considering' or 'foreseeing', 'kala' means 'good things', 'enopion' means 'before' or 'in the presence of', 'panton' means 'all', 'anthropen' means 'people' or 'men'. The clause therefore says that one should not repay evil for evil to anyone, but should be mindful of doing good before all people.
[ROM.12.18] If possible the (thing) from you, with all people making peace. [§]
ei dunaton to ex humon, meta panton anthrpon eireneuontes.
'ei' means 'if'; 'dunaton' means 'possible' or 'able'; 'to' is the neuter article meaning 'the'; 'ex humon' means 'from you' (genitive plural of 'you'); 'meta' means 'with' or 'together with'; 'panton' means 'all' (genitive plural of 'all'); 'anthrpon' means 'people' or 'humans' (genitive plural of 'man'); 'eireneuontes' is a present participle meaning 'making peace' or 'being at peace'.
[ROM.12.19] Do not avenge yourselves, beloved, but give place to the anger, for it is written: vengeance is mine, I will repay, says the Lord. [§]
me heautous ekdikountes, agapetoi, alla dote topon tei orgi, gegraptai gar: emoi ekdikisin, ego antapodoso, legei kyrios.
'me' means 'do not', 'heautous' means 'themselves', 'ekdikountes' means 'avenging', 'agapetoi' means 'beloved', 'alla' means 'but', 'dote' means 'give', 'topon' means 'place', 'tei' means 'to the', 'orgi' means 'anger', 'gegraptai' means 'it is written', 'gar' means 'for', 'emoi' means 'to me' or 'mine', 'ekdikisin' means 'vengeance', 'ego' means 'I', 'antapodoso' means 'will repay', 'legei' means 'says', 'kyrios' means 'Lord' (translated as Lord).
[ROM.12.20] But if your enemy is hungry, feed him; if he is thirsty, give him drink; for by doing this you will heap coals of fire on his head. [§]
All' ean peinai ho ekthros sou, psomize auton; ean dipsai, potize auton; touto gar poion anthrakas puros soreuseis epi ten kephalen autou.
'All'' means 'but', 'ean' means 'if', 'peinai' means 'is hungry', 'ho' means 'the', 'ekthros' means 'enemy', 'sou' means 'your', 'psomize' means 'feed', 'auton' means 'him', 'dipsai' means 'is thirsty', 'potize' means 'give drink', 'touto' means 'this', 'gar' means 'for', 'poion' means 'doing', 'anthrakas' means 'coals', 'puros' means 'of fire', 'soreuseis' means 'you will heap', 'epi' means 'on', 'ten' means 'the', 'kephalen' means 'head', 'autou' means 'his'.
[ROM.12.21] Do not be overcome by the evil, but overcome the evil in the good. [§]
me niko hypo tou kakou alla nika en toi agatho to kakon.
'me' means 'not', 'niko' means 'I overcome' (present indicative), 'hypo' means 'under' or 'by', 'tou' means 'the' (genitive article), 'kakou' means 'evil' (genitive), 'alla' means 'but', 'nika' means 'overcome' (imperative), 'en' means 'in', 'toi' means 'the' (dative article), 'agatho' means 'good' (dative), 'to' means 'the' (accusative article), 'kakon' means 'evil' (accusative).
ROM.13
[ROM.13.1] Every soul shall submit to superior authorities. For there is no authority except by God, and those that are under God are appointed. [§]
Pasa psyche exousiais hyperechousais hypotassestho. Ou gar estin exousia ei me hypo theou, hai de ousai hypo theou tetagmenai eisin.
'Pasa' means 'every' or 'all', 'psyche' means 'soul', 'exousiais' means 'authorities' (plural of exousia, 'authority'), 'hyperechousais' means 'superior' or 'exceeding', 'hypotassestho' means 'let submit' (imperative passive), 'ou' means 'not', 'gar' means 'for', 'estin' means 'is', 'exousia' means 'authority', 'ei' means 'if', 'me' means 'not', 'hypo' means 'by' or 'under', 'theou' means 'God', 'hai' means 'the' (feminine plural), 'de' means 'but', 'ousai' means 'that are', 'tetagmenai' means 'appointed' or 'ordered', 'eisin' means 'are'.
[ROM.13.2] Therefore the one who opposes the authority of God's command has opposed; but those who have opposed will receive judgment for themselves. [§]
hoste ho antitassomenos te exousia te tou theou diatage anthesteken, hoi de anthestekotes heautois krima lepsontai.
'hoste' means 'therefore' or 'so that', 'ho' means 'the', 'antitassomenos' means 'one who opposes', 'te' is the dative article meaning 'the', 'exousia' means 'authority', 'te tou theou' means 'of God' (theos translated literally as God), 'diatage' means 'command', 'anthesteken' means 'has stood against' or 'has opposed', 'hoi' means 'the ones', 'de' means 'but', 'anthestekotes' means 'those who have opposed', 'heautois' means 'for themselves', 'krima' means 'judgment', 'lepsontai' means 'will receive'.
[ROM.13.3] For the rulers are not feared for good work but for evil. Yet you should not be afraid of the authority; do the good, and you will receive praise from it. [§]
hoi gar archontes ouk eisin phobos to agatho ergon alla to kako. theleis de me phobeisthai ten exousian; to agathon poiei, kai hexeis epainon ex autes.
'hoi' means 'the', 'gar' means 'for', 'archontes' means 'rulers', 'ouk' means 'not', 'eisin' means 'are', 'phobos' means 'fear', 'to' means 'the', 'agatho' means 'good', 'ergon' means 'work', 'alla' means 'but', 'kako' means 'evil', 'theleis' means 'you desire', 'de' means 'however', 'me' means 'not', 'phobeisthai' means 'to be afraid', 'ten' means 'the', 'exousian' means 'authority', 'agathon' means 'good thing', 'poiei' means 'do', 'kai' means 'and', 'hexeis' means 'you will have', 'epainon' means 'praise', 'ex' means 'from', 'autes' means 'it'.
[ROM.13.4] For the servant of God is to you for the good. If you do the evil, fear; for you do not properly wear the sword; for the servant of God is an avenger into anger to the one who does evil. [§]
theou gar diakonos estin soi eis to agathon. ean de to kakon poieis, phobou; ou gar eikei ten machairan pheri; theou gar diakonos estin ekdikos eis orgen to to kakon prassonti.
'theou' means 'of God', 'gar' means 'for', 'diakonos' means 'servant', 'estin' means 'is', 'soi' means 'to you', 'eis' means 'for', 'to' means 'the', 'agathon' means 'good', 'ean' means 'if', 'de' means 'but', 'kakon' means 'evil', 'poieis' means 'you do', 'phobou' means 'fear', 'ou' means 'not', 'eikei' means 'properly' or 'rightly', 'ten' is the accusative article 'the', 'machairan' means 'sword', 'pheri' means 'wear', 'ekdikos' means 'avenger', 'eisen' means 'into', 'orgen' means 'anger', 'prassonti' means 'doing' (present participle, 'the one who does').
[ROM.13.5] Therefore it is necessary to submit, not only because of anger but also because of conscience. [§]
dio ananke hupotassesthai, ou monon dia ten orgen alla kai dia ten suneidisin.
'dio' means 'therefore', 'ananke' means 'necessity', 'hupotassesthai' means 'to submit', 'ou' means 'not', 'monon' means 'only', 'dia' means 'because of', 'ten' is the accusative article for the following noun, 'orgen' means 'anger', 'alla' means 'but', 'kai' means 'also', 'suneidisin' means 'conscience'.
[ROM.13.6] Because of this, also you shall pay taxes; for they are servants of God, being attached to this. [§]
dia touto gar kai phorous teleite. leitourgoi gar theou eisin eis auto touto proskarterountes.
'dia' means 'because of', 'touto' means 'this', 'gar' means 'for', 'kai' means 'also', 'phorous' means 'taxes', 'teleite' means 'you shall pay', 'leitourgoi' means 'servants' or 'ministers', 'theou' means 'of God' (rendered simply as 'God'), 'eisin' means 'are', 'eis' means 'into' or 'to', 'auto' means 'this', 'touto' again means 'this', and 'proskarterountes' means 'being attached' or 'devoted'. The divine name 'theou' is translated as the literal term 'God' according to the translation rules.
[ROM.13.7] Give back to all the debts, to him the tax the tax, to him the end the end, to him the fear the fear, to her the honor the honor. [§]
apodote pasin tas opheilas, to ton phoron ton phoron, to to telos to telos, to ton phobon ton phobon, tei timen ten timen.
'apodote' means 'give back' (imperative), 'pasin' means 'to all', 'tas' is the accusative article 'the', 'opheilas' means 'debts' or 'what is owed'. The dative 'to' refers to the person receiving what is due. Each pair repeats the noun for emphasis: 'ton phoron' is 'the tax', 'telos' is 'the end' or 'the purpose', 'phobon' is 'the fear', and 'timen' is 'the honor' or 'the respect'. The structure thus stresses that each person receives exactly what is due to them: the tax, the purpose, the fear, the honor.
[ROM.13.8] Owe nothing to anyone except to love one another; for the one who loves the other has fulfilled the law. [§]
Meden i meden oph elete ei me to allelous agapan; ho gar agapon ton heteron nomon pepleroken.
'Meden' means 'to no one', 'meden' means 'nothing', 'ophelete' means 'owe', 'ei' means 'if', 'me' means 'not', 'to' means 'the', 'allelous' means 'each other', 'agapan' means 'to love', 'ho' means 'the', 'gar' means 'for', 'agapon' means 'loving', 'ton' means 'the', 'heteron' means 'other', 'nomon' means 'law', 'pepleroken' means 'has fulfilled'.
[ROM.13.9] For you shall not commit adultery, you shall not murder, you shall not steal, you shall not covet, and if there is any other command, in this word it is summed up: love your neighbor as yourself. [§]
to gar ou moicheuseis, ou phoneuseis, ou klepeseis, ouk epithymeseis, kai ei tis hetera entole, en to logo touto anakephalaioutai [en to]; agapeseis ton plesion sou hos seauton.
'to' means 'the (neuter singular)', 'gar' means 'for', 'ou' means 'not', 'moicheuseis' means 'you will commit adultery', 'phoneuseis' means 'you will murder', 'klepeseis' means 'you will steal', 'epithymeseis' means 'you will covet', 'kai' means 'and', 'ei' means 'if', 'tis' means 'any', 'hetera' means 'other', 'entole' means 'command', 'en' means 'in', 'to' means 'the', 'logo' means 'word', 'touto' means 'this', 'anakephalaioutai' means 'is summed up/recapped', 'agapeseis' means 'you will love', 'ton' means 'the (masculine singular)', 'plesion' means 'neighbor', 'sou' means 'your', 'hos' means 'as', 'seauton' means 'yourself'.
[ROM.13.10] Love toward the neighbor does not do evil; therefore love is the fulfillment of the law. [§]
he agape to pleision kakon ouk ergazetai; pleroma oun nomou he agape.
'he' means 'the' (feminine nominative singular article). 'agape' means 'love' (noun). 'to' means 'to' (dative article). 'pleision' means 'neighbor' (dative singular of pleios, 'near one'). 'kakon' means 'evil' (neuter accusative). 'ouk' means 'not'. 'ergazetai' means 'does' or 'works' (third person singular present middle/passive of ergazomai). ';' separates clauses. 'pleroma' means 'fulfillment' or 'fullness' (noun). 'oun' means 'therefore' or 'so'. 'nomou' means 'of the law' (genitive singular of nomos). The second 'he' repeats the article, and the final 'agape' repeats the noun 'love'.
[ROM.13.11] And having known this time, that the hour has already arisen for you to awaken from sleep, for now salvation is nearer to us than when we believed. [§]
Kai touto eidotes ton kairon, hoti hora ēde humas ex hypnou egerthēnai, nyn gar enguteron hēmōn hē sōtēria ē hōte episteusamen.
'Kai' means 'and', 'touto' means 'this', 'eidotes' means 'knowing' (participle of 'to know'), 'ton' means 'the' (accusative masculine singular), 'kairon' means 'time' or 'season', 'hoti' means 'that', 'hora' means 'hour', 'ēde' means 'already', 'humas' means 'you' (plural accusative), 'ex' means 'out of', 'hypnou' means 'sleep', 'egerthēnai' means 'to arise' or 'to awaken' (infinitive), 'nyn' means 'now', 'gar' means 'for', 'enguteron' means 'nearer', 'hēmōn' means 'to us' (genitive plural), 'hē' is the definite article 'the' (feminine nominative singular), 'sōtēria' means 'salvation', 'ē' means 'than', 'hōte' means 'when', 'episteusamen' means 'we believed' (aorist indicative first person plural).
[ROM.13.12] The night has cut short, and the day has drawn near. Therefore let us cast away the works of darkness, and let us clothe ourselves with the weapons of light. [§]
hee nyks proe-kopsen, hee de hemera engiken. apothometha oon ta erga tou skotoos, endysometha de ta hopla tou fotos.
'hee' means 'the' (feminine singular). 'nyks' means 'night'. 'proe-kopsen' means 'has cut short' (from the verb to cut). 'hee de' means 'but the' or 'and the'. 'hemera' means 'day'. 'engiken' means 'has drawn near' (has come). 'apothometha' means 'let us cast away' (first person plural subjunctive). 'oon' means 'therefore' or 'so'. 'ta' means 'the' (neuter plural). 'erga' means 'works' or 'deeds'. 'tou' means 'of the'. 'skotoos' means 'darkness'. 'endysometha' means 'let us clothe ourselves' (first person plural). 'de' means 'also' or 'but' (optional). 'hopla' means 'weapons' or 'arms'. 'fotos' means 'light'.
[ROM.13.13] As in a day we shall walk properly, not with oaths and drunkenness, not with beds and indecencies, not with strife and zeal. [§]
hos en hemera euskhemonos peripatesomen, me komois kai methais, me koitais kai aselegeais, me eridi kai zelo.
'hos' means 'as', 'en' means 'in', 'hemera' means 'day', 'euskhemonos' means 'properly' or 'decently', 'peripatesomen' means 'let us walk', 'me' means 'not', 'komois' means 'oaths', 'kai' means 'and', 'methais' means 'drunkenness', 'koitais' means 'beds', 'aseligeais' means 'indecencies', 'eridi' means 'strife', 'zelo' means 'zeal'.
[ROM.13.14] But clothe yourselves with the Lord Jesus Christ and the flesh's provision; do not turn it into desires. [§]
all endyasathe ton kyriON Iesoon Christon kai tes sarkos pronoian may poieisthe eis epithymias.
'all' means 'but', 'endyasathe' means 'clothe yourselves', 'ton' is the masculine accusative article 'the', 'kyriON' means 'Lord', 'Iesoon' is the name 'Jesus', 'Christon' is the title 'Christ', 'kai' means 'and', 'tes' is the genitive feminine article 'of the', 'sarkos' means 'flesh', 'pronoian' means 'provision' or 'care', 'may' means 'not', 'poieisthe' means 'you make/do', 'eis' means 'into', 'epithymias' means 'desires'.
ROM.14
[ROM.14.1] But receive the one who is weak in faith, not into distinctions of reasoning. [§]
Ton de asthenounta te pistei proslamvanesthe, me eis diakriseis dialogismon.
'Ton' means 'the (masculine accusative object)', 'de' means 'but', 'asthenounta' means 'weak' or 'faint', 'te' means 'the (dative singular feminine)', 'pistei' means 'faith', 'proslamvanesthe' means 'receive' (imperative plural), 'me' means 'not', 'eis' means 'into' or 'for', 'diakriseis' means 'distinctions' or 'discriminations', 'dialogismon' means 'reasonings' or 'discussions'.
[ROM.14.2] He who believes he can eat everything, but the weak one eats vegetables. [§]
hos men pisteuei phagein panta, ho de asthenon lakhana esthiei.
'hos' means 'who', 'men' is a particle meaning 'on the one hand' or emphasizing contrast, 'pisteuei' means 'believes' or 'trusts', 'phagein' means 'to eat', 'panta' means 'all' or 'everything', 'ho' means 'the', 'de' means 'but' or 'on the other hand', 'asthenon' means 'the weak one' or 'the frail one', 'lakhana' means 'greens' or 'vegetables', 'esthiei' means 'eats'.
[ROM.14.3] The one who eats the one who does not eat shall not despise, but the one who does not eat the one who eats shall not judge, for God has taken him. [§]
ho esthion ton me esthonta me exoutheneito, ho de me esthion ton esthonta me krinete, ho theos gar auton proselabeto.
'ho' means 'the' (masculine nominative article), 'esthion' means 'one who eats' (present participle), 'ton' means 'the' (masculine accusative), 'me' means 'not', 'esthonta' means 'the one who is being eaten' (accusative participle), 'exoutheneito' means 'let him not despise', 'de' means 'but' or 'and', 'krinete' means 'let him not judge', 'theos' means 'God', 'gar' means 'for', 'auton' means 'him', 'proselabeto' means 'has taken' or 'has called'.
[ROM.14.4] You, who are the one judging a foreign servant? To his own Lord he stands or falls; but he will stand, for the Lord has power to cause him to stand. [§]
su tis ei ho krinon allotron oiketen to idio kyrio stekei e pipt ei; stathesetai de, dunatei gar ho kyrios stesai auton.
'su' means 'you'; 'tis' means 'who'; 'ei' means 'are'; 'ho' is the masculine definite article 'the'; 'krinon' means 'the one who judges' (from krinein, to judge); 'allotron' means 'foreign' or 'strange'; 'oiketen' means 'servant' or 'slave'; 'to' is the dative article 'to the'; 'idio' means 'own' or 'private'; 'kyrio' is the dative of 'kyrios', which we translate as 'Lord' (the title for a master); 'stekei' means 'stands'; 'e' means 'or'; 'pipt ei' means 'falls'; 'stathesetai' means 'he will stand'; 'de' means 'however' or 'but'; 'dunatei' means 'is powerful' or 'has power'; 'gar' means 'for'; 'ho' again 'the'; 'kyrios' is 'Lord'; 'stesai' means 'to cause to stand'; 'auton' means 'him'. The phrase therefore asks who judges a foreign servant, noting that such a servant either stands or falls with his own Lord, but will stand because the Lord has the power to cause him to stand.
[ROM.14.5] He who judges one day after another, and he who judges every day; each person in his own mind should be fully informed. [§]
Hos men gar krinei hemeran par hemeran, hos de krinei pasan hemeran; hekastos en to idio noi plerophorestho.
'Hos' means 'he who', 'men' is a particle used with the first clause, 'gar' means 'for', 'krinei' means 'judges', 'hemeran' means 'day', 'par' means 'next to' or 'after', the second 'hos' similarly means 'he who', 'de' is a contrastive particle meaning 'but', 'pasan' means 'every', 'hekastos' means 'each', 'en' means 'in', 'to' is the definite article 'the', 'idio' means 'own', 'noi' means 'mind', and 'plerophorestho' (from 'plerophorein') is a middle/passive verb meaning 'be fully informed' or 'be made complete in knowledge'.
[ROM.14.6] The one who considers the day thinks of the Lord; and the one who eats with the Lord eats, for he gives thanks to God; and the one who does not eat with the Lord does not eat and gives thanks to God. [§]
ho phronon ten hemeran kyrio phronei; kai ho esthion kyrio esthie, eucharistei gar to theō; kai ho me esthion kyrio ouk esthie kai eucharistei to theō.
'ho' means 'the one who', 'phronon' means 'thinking, considering', 'ten' means 'the', 'hemeran' means 'day', 'kyrio' is the dative of 'kyrios' meaning 'to the Lord', 'phronei' means 'thinks'. The phrase therefore says 'the one who considers the day thinks to the Lord'. 'kai' means 'and', 'esthion' is a present participle meaning 'eating', so 'the one eating to the Lord', 'esthie' means 'eats', 'eucharistei' means 'gives thanks', 'gar' means 'for', 'to' is the dative article 'to the', and 'theō' is the dative of 'theos' meaning 'God', which we translate as 'God'. The next clause 'kai ho me esthion kyrio ouk esthie kai eucharistei to theō' means 'and the one not eating to the Lord does not eat and gives thanks to God'. The divine names are rendered as 'Lord' for 'kyrios' and 'God' for 'theos' per the provided literal translation rules.
[ROM.14.7] For no one of us lives for himself, and no one of us dies for himself. [§]
oudeis gar hemon heauto ze kai oudeis heauto apothneskei.
'oudeis' means 'no one', 'gar' means 'for', 'hemon' means 'of us', 'heauto' means 'himself', 'ze' means 'lives', 'kai' means 'and', 'apothneskei' means 'dies'.
[ROM.14.8] If indeed we live, we live to the Lord; if indeed we die, we die to the Lord. Therefore, if we live or if we die, we are of the Lord. [§]
ean te gar zomen, to kyrioi zomen, ean te apothneskomen, to kyrioi apothneskomen. ean te oun zomen ean te apothneskomen, tou kyriou esmen.
'ean' means 'if', 'te' is an emphatic particle often rendered 'indeed', 'gar' means 'for', 'zomen' is the first person plural present indicative of 'to live' meaning 'we live', 'to' is the dative article meaning 'to the', 'kyrioi' is the dative singular of 'Kyrios' meaning 'Lord', so 'to the Lord', 'apothneskomen' is the first person plural present subjunctive of 'to die' meaning 'we die', again 'to the Lord' follows, 'oun' means 'therefore', 'tou' is the genitive article meaning 'of the', 'kyriou' is the genitive singular of 'Kyrios' meaning 'Lord', and 'esmen' is the first person plural present indicative of 'to be' meaning 'we are'.
[ROM.14.9] For this purpose Christ died and lived, that he may rule over both the dead and the living. [§]
eis touto gar Christos apethanen kai ezesen, hina kai nekron kai zonton kyrieusei.
'eis' means 'into' or 'for', 'touto' means 'this', 'gar' means 'for', 'Christos' means 'Christ', 'apethanen' means 'died', 'kai' means 'and', 'ezesen' means 'lived', 'hina' means 'that', 'nekron' means 'the dead', 'zonton' means 'the living', 'kyrieusei' means 'may rule over'.
[ROM.14.10] But you, what do you judge your brother? Or also you, what do you despise your brother? For we all shall stand before the footstep of God. [§]
Su de ti krineis ton adelphon sou? e kai sy ti exoutheneis ton adelphon sou? pantes gar parasteesometha toi bemati tou theou,
'Su' means 'you' (singular); 'de' means 'but' or 'and'; 'ti' means 'what'; 'krineis' means 'judge' or 'decide'; 'ton' is the accusative article 'the'; 'adelphon' means 'brother'; 'sou' means 'your'; 'e' means 'or'; 'kai' means 'also' or 'and'; 'sy' means 'you'; 'exoutheneis' means 'you despise' or 'you treat with contempt'; 'pantes' means 'all' or 'everyone'; 'gar' means 'for' (introducing reason); 'parasteesometha' means 'we shall stand before' or 'we will be present before'; 'toi' is the dative article 'the'; 'bemati' means 'footstep' or 'step'; 'tou' is the genitive article 'of the'; 'theou' means 'God' (the divine name).
[ROM.14.11] It is written, for I live, says the Lord, that every knee will bow to me and every tongue will confess to God. [§]
gegraptai gar zo ego legei kurios hoti emoi kampsei pan gonuk kai pasa glossa exomologeseitai to theō.
'gegraptai' means 'it is written', 'gar' means 'for', 'zo' means 'I live', 'ego' means 'I', 'legei' means 'says', 'kurios' means 'Lord', 'hoti' means 'that', 'emoi' means 'to me', 'kampsei' means 'will bow', 'pan' means 'every', 'gonuk' means 'knee', 'kai' means 'and', 'pasa' means 'every', 'glossa' means 'tongue', 'exomologeseitai' means 'will confess', 'to' means 'to', 'theō' means 'God'.
[ROM.14.12] Therefore each of us will give a word concerning himself to God. [§]
ara [oun] hekastos hemon peri heautou logon dosei [to theo].
'ara' means 'therefore', 'oun' (optional) means 'then' or 'so', 'hekastos' means 'each', 'hemon' means 'of us', 'peri' means 'about' or 'concerning', 'heautou' means 'himself', 'logon' means 'word' or 'matter', 'dosei' means 'will give', 'to' is the dative article 'to', and 'theo' means 'God'.
[ROM.14.13] Therefore we no longer judge one another; but rather judge this: that we must not set a stumbling block before a brother or a scandal. [§]
Meketi oun allerous krinomen; alla touto krinate mallon, to me tithenai proskomma to adelfoi e skandalon.
'Meketi' means 'no longer', 'oun' means 'therefore', 'allerous' means 'one another', 'krinomen' means 'we judge', 'alla' means 'but', 'touto' means 'this', 'krinate' means 'you judge', 'mallon' means 'rather', 'to' (first) means 'the', 'me' means 'not', 'tithenai' means 'to set or place', 'proskomma' means 'stumbling block', 'to' (second) means 'to the', 'adelfoi' means 'brother', 'e' means 'or', 'skandalon' means 'scandal'.
[ROM.14.14] I know and I have been persuaded in the Lord Jesus that nothing is common by itself, unless to the one who reasons something may be common, to that one it is common. [§]
oida kai pepeismē en kyriō Iēsou hoti oudēn koinon di' heautou, ei mē tō logizomenō ti koinon einai, ekeinōi koinon.
'oida' means 'I know', 'kai' means 'and', 'pepeismē' means 'I have been persuaded', 'en' means 'in', 'kyriō' means 'Lord' (the title for God), 'Iēsou' means 'Jesus', 'hoti' means 'that', 'oudēn' means 'nothing', 'koinon' means 'common' or 'shared', 'di'' (short for 'dia') means 'by' or 'through', 'heautou' means 'itself' or 'himself', 'ei' means 'if' or 'unless', 'mē' is the negation 'not', 'tō' is the dative article 'to the', 'logizomenō' means 'one who is reasoning' or 'the reasoning one', 'ti' means 'something', 'einai' means 'to be', 'ekeinōi' means 'to that one', and the final 'koinon' repeats 'common'. The phrase therefore states a philosophical claim about what can be considered common, qualified by the Lord Jesus as the authority.
[ROM.14.15] If indeed your brother is suffering because of food, you no longer walk in love; do not cause him to die over your food for which Christ died. [§]
ei gar dia bwoma ho adelphos sou lupeitai, ouketi kata agapen peripateis; me to bwomati sou ekeinon apollye hyper hou Christos apethanen.
'ei' means 'if', 'gar' means 'for' or 'indeed', 'dia' means 'because of', 'bwoma' means 'food', 'ho' means 'the', 'adelphos' means 'brother', 'sou' means 'your', 'lupeitai' means 'is troubled' or 'suffers', 'ouketi' means 'no longer', 'kata' means 'according to', 'agapen' means 'love', 'peripateis' means 'you walk' or 'you conduct yourself', 'me' means 'do not', 'to' means 'the', 'bwomati' is the dative of 'food' meaning 'by your food', 'sou' again 'your', 'ekeinon' means 'him' (that one), 'apollye' means 'destroy' or 'cause to die', 'hyper' means 'for' or 'on account of', 'hou' means 'which', 'Christos' means 'Christ', 'apethanen' means 'died'.
[ROM.14.16] Therefore, do not let your good be blasphemed. [§]
me blasphemestho oun humon to agathon.
'me' means 'not' (negative particle), 'blasphemestho' is the aorist passive imperative of 'blaspheme' meaning 'let be blasphemed', 'oun' means 'therefore', 'humon' is the genitive plural of 'you' meaning 'your', 'to' means 'the', 'agathon' means 'good' (neuter noun). Together the phrase commands that the good belonging to you should not be blasphemed.
[ROM.14.17] For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. [§]
ou gar estin he basileia tou theou brosis kai posis alla dikaiosyne kai eirene kai chara en pneumati hagio.
'ou' means 'not', 'gar' means 'for', 'estin' means 'is', 'he' means 'the', 'basileia' means 'kingdom', 'tou theou' means 'of God', 'brosis' means 'food', 'kai' means 'and', 'posis' means 'drink', 'alla' means 'but', 'dikaiosyne' means 'righteousness', 'eirene' means 'peace', 'chará' means 'joy', 'en' means 'in', 'pneumati' means 'spirit', 'hagios' means 'holy'. The phrase 'tou theou' is rendered as 'God' following the literal translation rule for the divine name.
[ROM.14.18] For the one who serves Christ in this is pleasing to God and approved by the people. [§]
ho gar en toutoi douleuon to Christo euarestos to theo kai dokimos tois anthropois.
'ho' means 'the', 'gar' means 'for' or 'because', 'en' means 'in', 'toutoi' means 'this', 'douleuon' means 'serving' (present participle of 'serve'), 'to' means 'to the' (dative article), 'Christo' means 'Christ', 'euarestos' means 'pleasing', 'theo' means 'God', 'kai' means 'and', 'dokimos' means 'approved' or 'worthy', 'tois' means 'to the' (dative plural), 'anthropois' means 'people' or 'humans'.
[ROM.14.19] Therefore let us pursue the things of peace and the things of building toward each other. [§]
Ara oun ta tes eirene diokomen kai ta tes oikodomes tes eis allelous.
'Ara' means 'then' or 'therefore', 'oun' emphasizes the conclusion, 'ta' is the neuter plural definite article 'the', 'tes' is the genitive singular article meaning 'of the', 'eirene' means 'peace', 'diokomen' is the first person plural present active indicative of 'to pursue' meaning 'we pursue', 'kai' means 'and', the second 'ta tes' repeats 'the things of', 'oikodomes' is the genitive of 'building' or 'construction', 'eis' means 'into' or 'toward', and 'allelous' means 'each other' or 'mutually'.
[ROM.14.20] Do not because of food halt the work of God. All indeed are pure, but it is evil for the man who, by offering, eats. [§]
me heneken bromatos katalye to ergon tou theou. panta men kathara, alla kakon to anthropos to dia proskomatos esthionti.
'me' means 'do not', 'heneken' means 'because of', 'bromatos' means 'food', 'katalye' means 'to destroy/stop', 'to' means 'the', 'ergon' means 'work', 'tou theou' means 'of God'. 'panta' means 'all', 'men' is a particle meaning 'indeed', 'kathara' means 'pure', 'alla' means 'but', 'kakon' means 'evil', 'to anthropos' means 'the man', 'to dia proskomatos' means 'by offering', 'esthionti' means 'eats'. The phrase therefore warns against letting food concerns halt God's work, stating that all is pure but it is evil for a person who eats through an offering.
[ROM.14.21] It is good not to eat meat, nor to drink wine, nor to partake in whatever your brother offers. [§]
kalon to me phagein krea mede piein oinon mede en ho ho adelphos sou proskoptei.
'kalon' means 'good', 'to' is the definite article 'the', 'me' means 'not', 'phagein' means 'to eat', 'krea' means 'meat', 'mede' means 'nor', 'piein' means 'to drink', 'oinon' means 'wine', 'mede' again means 'nor', 'en' means 'in', 'ho' is the article 'the', 'adelphos' means 'brother', 'sou' means 'your', 'proskoptei' means 'offers' or 'presents'.
[ROM.14.22] You keep the faith that you have for yourself before God. Blessed is the one who does not judge himself in which he is tested. [§]
su pistin hen echeis kata seauton eche enopion tou theou. makarios ho me krinon heauton en ho dokimazei;
su means you; pistin is the accusative of pistis meaning faith; hen is the relative pronoun which (added in brackets); echeis means you have; kata means according to or against; seauton means yourself; eche is the imperative of echein meaning hold or keep; enopion means in the presence of or before; tou theou means of God (the divine name theos is rendered as God); makarios means blessed; ho is the masculine article the; me means not; krinon is the present participle of krinein meaning judging; heauton means himself; en means in; ho is the relative pronoun which (dative neuter); dokimazei means tests or examines.
[ROM.14.23] But the one who discerns, if he eats, is condemned, because it is not from faith; everything that is not from faith is sin. [§]
ho de diakrinomenos ean phagei katakekritai, hoti ouk ek pisteos; pan de ho ouk ek pisteos hamartia estin.
'ho' means 'the', 'de' means 'but' or 'and', 'diakrinomenos' means 'the one who discerns' (present participle of 'to discern'), 'ean' means 'if', 'phagei' means 'he/she eats', 'katakekritai' means 'is condemned', 'hoti' means 'because', 'ouk' means 'not', 'ek' means 'out of' or 'from', 'pisteos' means 'faith', 'pan' means 'all' or 'everything', 'ho' (again) means 'that which', 'hamartia' means 'sin', 'estin' means 'is'.
ROM.15
[ROM.15.1] We who are able are obliged to bear the weaknesses of the weak and not to please ourselves. [§]
Ofeilomen de hemeis hoi dynatoi ta asthenimata ton adynaton bastazein kai me heautois areskein.
'Ofeilomen' means 'we are obligated', 'de' means 'but' or 'and', 'hemeis' means 'we', 'hoi' means 'the' (plural masculine), 'dynatoi' means 'the strong' or 'the able', 'ta' means 'the' (plural neuter), 'asthenimata' means 'weaknesses', 'ton' means 'of the' (genitive plural), 'adynaton' means 'the weak' or 'the powerless', 'bastazein' means 'to bear' or 'to carry', 'kai' means 'and', 'me' means 'not', 'heautois' means 'to ourselves', 'areskein' means 'to please' or 'to be pleasing'.
[ROM.15.2] Let each of us be pleasing to our neighbor toward the good that builds. [§]
hekastos hemon to plesion aresketo eis to agathon pros oikodomen.
'hekastos' means 'each' or 'every', 'hemon' means 'of us', 'to' is the dative article meaning 'to the', 'plesion' means 'neighbor' (the one near), 'aresketo' is a third‑person singular imperative of 'areskō', meaning 'let him be pleasing' or 'let him love', 'eis' means 'into' or 'toward', 'to' again is the neuter article 'the', 'agathon' means 'good', 'pros' means 'toward' or 'for', and 'oikodomen' means 'building' or 'construction'. The clause thus urges each person to act in a way that is pleasing to his neighbor for the sake of the good that builds or edifies the community.
[ROM.15.3] For the Christ did not please himself, but as it is written: the accusations of those who accuse you have fallen upon me. [§]
kai gar ho Christos ouch heauto eresen, alla kathos gegrape: hoi oneidismoi ton oneidizonton se epepesan ep' eme.
'kai' means 'and' or 'for', 'gar' means 'indeed' or 'for', together they introduce a reason. 'ho' is the masculine definite article 'the'. 'Christos' is the title 'Christ' meaning 'the Anointed One'. 'ouch' means 'not', 'heauto' means 'himself', 'eresen' means 'was pleasing' (past tense). So 'ouch heauto eresen' = 'did not please himself'. 'alla' means 'but'. 'kathos' means 'as', 'gegrape' means 'it was written' (aorist passive of 'to write'). The colon introduces a quotation. In the quote: 'hoi' is the plural article 'the', 'oneidismoi' means 'accusations' or 'reproaches', 'ton' is the genitive plural article 'of the', 'oneidizonton' means 'those who accuse', 'se' means 'you', 'epepesan' means 'have fallen upon', 'ep'' is a contraction of 'epi' meaning 'on' or 'upon', and 'eme' means 'me'. Together: 'the accusations of those who accuse you have fallen upon me'.
[ROM.15.4] For all that was written beforehand was written for our teaching, that through patience and through the encouragement of the Scriptures we may have hope. [§]
hosa gar proegraphe, eis ten hemeteran didaskalian egraphe, hina dia tes hupomones kai dia tes parakleseos ton graphon ten elpida echomen.
'hosa' means 'all that', 'gar' means 'for', 'proegraphe' means 'was written beforehand', 'eis' means 'into' or 'for', 'ten' is the accusative article 'the', 'hemeteran' means 'our', 'didaskalian' means 'teaching', 'egraphe' means 'was written', 'hina' means 'that', 'dia' means 'through', 'tes' is the genitive article 'of the', 'hupomones' means 'patience' or 'endurance', 'kai' means 'and', 'parakleseos' means 'encouragement' or 'exhortation', 'ton' means 'of the', 'graphon' means 'writings' or 'Scriptures', 'elpida' means 'hope', 'echomen' means 'we may have'.
[ROM.15.5] But God of patience and encouragement may give you the same mind toward one another according to Christ Jesus. [§]
ho de theos tes hupomones kai tes parakleseos do hymin to auto phronein en allelois kata Christon Iesoun
'ho' means 'the (subject)', 'de' means 'but/and', 'theos' means 'God', 'tes' is the genitive article 'of the', 'hupomones' means 'patience' or 'endurance', 'kai' means 'and', 'parakleseos' means 'encouragement' or 'comfort', 'do' means 'give', 'hymin' means 'to you', 'to' means 'the', 'auto' means 'same', 'phronein' means 'mind' or 'to think the same', 'en' means 'in', 'allelois' means 'one another', 'kata' means 'according to' or 'in the way of', 'Christon' means 'Christ', and 'Iesoun' means 'Jesus'.
[ROM.15.6] That you may glorify together in one mouth the God and Father of our Lord Jesus Christ. [§]
hina homothymadon en heni stomati doxazete ton theon kai patera tou kyriou hemon Iesou Christou.
'hina' means 'that' (purpose clause), 'homothymadon' means 'with one mind/accord', 'en' means 'in', 'heni' means 'one', 'stomati' means 'mouth', 'doxazete' means 'you (plural) may glorify', 'ton' is the definite article 'the' (masc. acc.), 'theon' means 'God', 'kai' means 'and', 'patera' means 'father', 'tou' means 'of the', 'kyriou' means 'Lord', 'hemon' means 'our', 'Iesou' means 'Jesus', 'Christou' means 'Christ'.
[ROM.15.7] Therefore receive one another, just as the Christ also received you into the glory of God. [§]
Dio proslamanesthe allelous, kathos kai ho Christos proselabeto humas eis doxan tou Theou.
'Dio' means 'Therefore', 'proslamanesthe' means '(you) receive', 'allelous' means 'one another', 'kathos' means 'just as', 'kai' means 'also', 'ho Christos' means 'the Christ', 'proselabeto' means 'received', 'humas' means 'you (plural)', 'eis' means 'into', 'doxan' means 'glory', 'tou Theou' means 'of God'. The term 'Theou' is the genitive of 'Theos', which is translated literally as 'God' according to the given naming convention.
[ROM.15.8] For I say that Christ became a servant by circumcision for the truth of God, to confirm the promises of the fathers. [§]
lego gar Christon diakonon gegeneesthai peritomes hyper aletheias theou, eis to bebaosai tas epaggelias ton pateron
'lego' means 'I say', 'gar' means 'for', 'Christon' means 'Christ', 'diakonon' means 'servant' or 'minister', 'gegeneesthai' means 'to have become' (perfect infinitive of 'to be'), 'peritomes' means 'circumcision' (genitive), 'hyper' means 'on behalf of' or 'for', 'aletheias' means 'truth' (genitive), 'theou' means 'of God' (the divine name translated literally as 'God'), 'eis' means 'to' or 'for', 'to' is the neuter article 'the', 'bebaosai' means 'to confirm' (infinitive), 'tas' means 'the' (feminine plural accusative), 'epaggelias' means 'promises' (genitive), 'ton' means 'of the', 'pateron' means 'fathers'.
[ROM.15.9] The nations, however, for mercy will glorify God, as it is written; for this I will confess to you among the nations and in your name I will sing. [§]
ta de ethne hyper eleous doxasai ton theon, kathos gegraptai; dia touto exomologesomai soi en ethnesin kai to onomati sou psalo.
'ta' means 'the (plural neuter)', 'de' means 'but/however', 'ethne' means 'nations', 'hyper' means 'for/over', 'eleous' means 'mercy' (genitive of 'eleos'), 'doxasai' means 'to glorify' or 'to honor', 'ton' is the accusative masculine article 'the', 'theon' means 'God', 'kathos' means 'as', 'gegraptai' means 'it is written', 'dia' means 'through/because of', 'touto' means 'this', 'exomologesomai' means 'I will confess', 'soi' means 'to you', 'en' means 'among/in', 'ethnesin' is the dative plural of 'ethnos' meaning 'nations', 'kai' means 'and', 'to' is the dative masculine article 'the', 'onomati' means 'name' (dative), 'sou' means 'your', and 'psalo' means 'I will sing (a psalm)'.
[ROM.15.10] And again he says, Rejoice, nations, with his people. [§]
kai palin legei: eufranthete, ethne, meta tou laou autou.
'kai' means 'and', 'palin' means 'again', 'legei' means 'he says', 'eufranthete' means 'rejoice' (imperative plural), 'ethne' means 'nations', 'meta' means 'with', 'tou' is the genitive article 'the', 'laou' means 'people', 'autou' means 'his'.
[ROM.15.11] And again, all the nations, praise the Lord, and let all the peoples praise Him. [§]
kai palin; ainei, panta ta ethne, ton kyrion kai epainesatasan auton pantes hoi laoi.
'kai' means 'and', 'palin' means 'again', 'ainei' means 'praise' (imperative plural), 'panta' means 'all', 'ta' is the definite article 'the', 'ethne' means 'nations', 'ton' is the accusative article, 'kyrion' means 'Lord', 'kai' means 'and', 'epainesatasan' means 'let them praise', 'auton' means 'him', 'pantes' means 'all', 'hoi' is the masculine plural article 'the', 'laoi' means 'peoples'.
[ROM.15.12] And again Isaiah says, The root of Jesse will be, and the one who rises will rule over nations; on him nations hope. [§]
kai palin Esaias legei: estai he rhiza tou Iessai kai ho anistamenos archein ethnon, ep' auto ethne elpiousin.
'kai' means 'and', 'palin' means 'again', 'Esaias' means 'Isaiah', 'legei' means 'says', 'estai' means 'will be', 'he' means 'the', 'rhiza' means 'root', 'tou' means 'of', 'Iessai' means 'Jesse', 'kai' means 'and', 'ho' means 'the', 'anistamenos' means 'one who rises/stands up', 'archein' means 'to rule', 'ethnon' means 'nations' (genitive plural), 'ep'' is a contraction of 'epi' meaning 'on/upon', 'auto' means 'him', 'ethne' means 'nations' (nominative plural), 'elpiousin' means 'they hope'.
[ROM.15.13] But God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. [§]
Ho de theos tes elpidos plerosai humas pase charas kai eirenes en to pisteuein, eis to perisseuein humas en te elpidi en dynamei pneumatos hagiou.
'Ho' means 'but', 'de' means 'and' or 'but', 'theos' means 'God', 'tes' means 'of the', 'elpidos' means 'hope', 'plerosai' means 'to fill', 'humas' means 'you (plural)', 'pase' means 'all', 'charas' means 'joy', 'kai' means 'and', 'eirenes' means 'peace', 'en' means 'in', 'to' means 'the', 'pisteuein' means 'believing', 'eis' means 'to', 'perisseuein' means 'to abound', 'te' means 'the', 'elpidi' means 'hope', 'dynamei' means 'power', 'pneumatos' means 'of spirit', 'hagiou' means 'holy'.
[ROM.15.14] I am persuaded, my brothers, and I myself concerning you, that you also are full of goodness, filled with all knowledge, being able also to admonish one another. [§]
Pepeismai de, adelphoi mou, kai autos ego peri humon hoti kai autoi mestoi este agathosynes, peplermenoi pases gnoseos, dunamenoi kai allelous nounethein.
'Pepeismai' means 'I am persuaded' or 'I am convinced', 'de' adds emphasis like 'now' or 'indeed', 'adelphoi' means 'brothers', 'mou' means 'my', 'kai' means 'and', 'autos' means 'I myself', 'ego' means 'I', 'peri' means 'concerning' or 'about', 'humon' means 'you (plural)', 'hoti' means 'that', 'autoi' means 'you (plural)', 'mestoi' means 'full' or 'filled', 'este' means 'are', 'agathosynes' means 'goodness', 'peplermenoi' means 'filled', 'pases' means 'all', 'gnoseos' means 'knowledge', 'dunamenoi' means 'being able', 'allelous' means 'one another', 'nounethein' means 'to admonish' or 'to encourage'.
[ROM.15.15] But I wrote to you more boldly, in part, as a reminder to you because of the grace that was given to me by God. [§]
tolmiroteron de egrapsa hymin apo merous hos epanammimneskon hymas dia ten charin ten dotheisan moi hypo tou theou.
'tolmiroteron' means 'more boldly', 'de' means 'but', 'egrapsa' means 'I wrote', 'hymin' means 'to you', 'apo' means 'from', 'merous' means 'a part' or 'in part', 'hos' means 'as', 'epanammimneskon' means 'reminding again', 'hymas' means 'you (plural)', 'dia' means 'because of' or 'through', 'ten' is the article 'the' (accusative feminine), 'charin' means 'grace', the second 'ten' is another article, 'dotheisan' means 'given', 'moi' means 'to me', 'hypo' means 'by', 'tou' means 'the' (genitive masculine), 'theou' means 'God'.
[ROM.15.16] to be my minister of Christ Jesus to the nations, performing the gospel of God, so that the offering of the nations may become acceptable, sanctified in the holy spirit. [§]
eis to einai me leitourgon Christou Iesou eis ta ethne, hierourgonta to euaggelion tou theou, hina genetai he prosphora ton ethnon euprosdektos, hegiasmeni en pneumati hagio.
'eis' means 'into' or 'to', 'to' is the neuter article 'the', 'einai' means 'to be', 'me' means 'my', 'leitourgon' means 'servant' or 'minister', 'Christou' means 'of Christ', 'Iesou' means 'of Jesus', 'eis' again 'to' or 'into', 'ta' is the plural article 'the', 'ethne' means 'nations' or 'Gentiles', 'hierourgonta' means 'serving' or 'performing worship', 'to' again 'the', 'euaggelion' means 'gospel' or 'good news', 'tou' means 'of', 'theou' means 'God', 'hina' means 'that' or 'so that', 'genetai' means 'may become' or 'may be', 'he' is the feminine article 'the', 'prosphora' means 'offering' or 'sacrifice', 'ton' is the masculine plural article 'the', 'ethnon' means 'of the nations', 'euprosdektos' means 'acceptable' or 'well-received', 'hegiasmeni' means 'sanctified' or 'made holy', 'en' means 'in', 'pneumati' means 'spirit', 'hagio' means 'holy'.
[ROM.15.17] I therefore have the boasting in Christ Jesus concerning God. [§]
echo oun ten kauchesin en Christo Iesou ta pros ton theon
'echo' means 'I have', 'oun' means 'therefore', 'ten' is the feminine accusative article meaning 'the', 'kauchesin' means 'boasting', 'en' means 'in', 'Christo' means 'Christ', 'Iesou' means 'Jesus', 'ta' means 'the things', 'pros' means 'concerning' or 'toward', 'ton' is the masculine accusative article meaning 'the', 'theon' means 'God'.
[ROM.15.18] For I will not dare to speak of anything that Christ has not accomplished through me for the obedience of the nations, by word and by deed. [§]
ou gar tolmeso ti lalein hon ou kateirgassato Christos di' emou eis hypakoen ethnon, logoi kai ergoi,
'ou' means 'not', 'gar' means 'for', 'tolmeso' means 'I will dare', 'ti' means 'something', 'lalein' means 'to speak', 'hon' means 'of which', 'ou' again means 'not', 'kateirgassato' means 'has accomplished', 'Christos' means 'Christ', 'di'' (short for 'dia') means 'through', 'emou' means 'me', 'eis' means 'for' or 'into', 'hypakoen' means 'obedience', 'ethnon' means 'nations', 'logoi' means 'by word', 'kai' means 'and', 'ergoi' means 'by deed'. The verse is rendered in a straightforward English style, preserving the original grammatical relations.
[ROM.15.19] In the power of signs and wonders, in the power of the spirit of God; so that I from Jerusalem and around up to Illyric have fulfilled the gospel of Christ. [§]
en dynamei semeion kai teraton, en dynamei pneumatos theou; hosete me apo Ierusalem kai kyklō mechri tou Illurikou peplēroukenai to euangelion tou Christou,
'en' means 'in', 'dynamei' means 'power', 'semeion' means 'signs', 'kai' means 'and', 'teraton' means 'wonders' or 'miracles', 'pneumatos' means 'spirit', 'theou' means 'God', 'hosete' means 'so that', 'me' means 'me' (object pronoun), 'apo' means 'from', 'Ierusalem' means 'Jerusalem', 'kyklō' means 'around', 'mechri' means 'up to' or 'until', 'tou' is the definite article 'the', 'Illuriko' refers to 'Illyric', 'peplēroukenai' means 'has been fulfilled/completed', 'to' means 'the', 'euangelion' means 'gospel' (good news), 'Christou' means 'of Christ'.
[ROM.15.20] Thus, being eager to proclaim the gospel, not where he was called Christ, lest I build upon a foreign foundation. [§]
houtos de philotomoumenon euangelizesthai ouch hopou onomasthē Christos, hina me ep allotrion themelion oikodomo
'houtos' means 'thus', 'de' means 'however' or 'but', 'philotomoumenon' means 'eager' or 'desiring honor', 'euangelizesthai' means 'to proclaim the good news', 'ouch' means 'not', 'hopou' means 'where', 'onomasthē' means 'was called', 'Christos' means 'Christ', 'hina' introduces purpose, 'me' means 'not', 'ep' is a contraction of 'upon', 'allotrion' means 'foreign', 'themelion' means 'foundation', 'oikodomo' means 'I build' or 'I construct'.
[ROM.15.21] But as it is written: those to whom it was not announced concerning him will see, and those who have not heard will understand. [§]
alla kathos gegraptai; hois ouk anegelle peri autou opsontai, kai hoi ouk akekoasin synesousin.
'alla' means 'but', 'kathos' means 'as', 'gegraptai' means 'it is written', 'hois' means 'to those', 'ouk' means 'not', 'anegelle' means 'has been announced', 'peri' means 'about', 'autou' means 'him', 'opsontai' means 'will see', 'kai' means 'and', 'hoi' means 'those', 'akekoasin' means 'have not heard', 'synesousin' means 'will understand'.
[ROM.15.22] Therefore also I was prevented from the many things that were to come to you. [§]
Dio kai enekoptomin ta polla tou elthein pros humas.
'Dio' means 'therefore', 'kai' means 'also' or 'and', 'enekoptomin' is a verb form meaning 'I was being cut off' or 'I was prevented', 'ta' means 'the', 'polla' means 'many (things)', 'tou' is a genitive article linking to the infinitive, 'elthein' means 'to come', 'pros' means 'toward', 'humas' means 'you' (plural).
[ROM.15.23] Now, no longer having a place in these climates, but having a longing to come to you from many years. [§]
nyuni de meketi topon ekhon en tois klimasin toutois, epipothian de ekhon tou elthein pros humas apo pollon eton,
'nyuni' means 'now', 'de' means 'but/and', 'meketi' means 'no longer', 'topon' means 'place', 'ekhon' means 'having', 'en' means 'in', 'tois' means 'the', 'klimasin' means 'climates', 'toutois' means 'these', 'epipothian' means 'longing', 'de' means 'but', 'ekhon' means 'having', 'tou' means 'to', 'elthein' means 'come', 'pros' means 'to', 'humas' means 'you (plural)', 'apo' means 'from', 'pollon' means 'many', 'eton' means 'years'.
[ROM.15.24] as I may go to Spain; for I hope, traveling through, to see you and to be sent there by you, if I first of you am filled from a part. [§]
hos an poreuomai eis ten Spanian; elpizo gar diaporeuomenos theasastai humas kai hy humon propepmtēnai ekei ean humon proton apo merous empelsthō.
'hos' means 'as', 'an' is a conjunction meaning 'that' or 'in order that', 'poreuomai' means 'I may go', 'eis' means 'into' or 'to', 'ten' is the article 'the', 'Spanian' means 'Spain', 'elpizo' means 'I hope', 'gar' means 'for', 'diaporeuomenos' means 'traveling through', 'theasastai' means 'to see', 'humas' means 'you (plural)', 'kai' means 'and', 'hy' (hy') means 'by', 'humon' means 'you (plural, genitive)', 'propepmtēnai' means 'to be sent forward', 'ekei' means 'there', 'ean' means 'if', 'humon' again 'you', 'prōton' means 'first', 'apo' means 'from', 'merous' means 'a part', 'empelsthō' means 'I may be filled'.
[ROM.15.25] Now, however, I am going to Jerusalem, serving the holy ones. [§]
Nyni de poreuomai eis Ierousalem diakonon tois hagiois.
'Nyni' means 'now', 'de' means 'but' or 'however', 'poreuomai' means 'I go' or 'I am traveling', 'eis' means 'to', 'Ierousalem' is the proper name Jerusalem, 'diakonon' is a participle meaning 'serving' or 'ministering', 'tois' is the dative article 'the', 'hagiois' means 'holy ones' or 'the holy'.
[ROM.15.26] For Macedonia and Achaia were pleased to make some fellowship for the poor of the saints who are in Jerusalem. [§]
eudokesan gar Makedonia kai Achaia koinonian tina poiesasthai eis tous ptochous ton hagious ton en Ierousalem.
'eudokesan' means 'were pleased', 'gar' means 'for', 'Makedonia' is 'Macedonia', 'kai' means 'and', 'Achaia' is 'Achaia', 'koinonian' means 'a fellowship' or 'association', 'tina' means 'some', 'poiesasthai' means 'to make' (infinitive passive), 'eis' means 'for' or 'toward', 'tous' is the accusative plural article 'the', 'ptochous' means 'poor', 'ton' (genitive plural) means 'of the', 'hagious' means 'holy ones' or 'saints', 'ton' again genitive plural 'of the', 'en' means 'in', 'Ierousalem' is 'Jerusalem'.
[ROM.15.27] For they were pleased, and they are their debtors; if they have communicated the nations with their spiritual ones, they also owe, in the flesh, to minister to them. [§]
eudokesan gar kai ofeilatai eisin auton; ei gar tois pneumatikois auton ekoinosen ta ethne, ofeilousin kai en tois sarkikois leitouresai autois.
'eudokesan' means 'they were pleased' or 'they were glad'. 'gar' means 'for' or 'because'. 'kai' means 'and'. 'ofeilatai' means 'debtors' (those who owe). 'eisin' means 'are'. 'auton' means 'their' (genitive plural). 'ei' means 'if'. 'tois' means 'to the' (dative plural). 'pneumatikois' means 'spiritual ones' or 'spiritual matters'. 'auton' again 'their'. 'ekoinosen' means 'communicated' or 'became acquainted with'. 'ta' means 'the' (neuter plural). 'ethne' means 'nations'. 'ofeilousin' means 'they owe' or 'they are indebted'. 'kai' again 'and'. 'en' means 'in'. 'tois' again 'the' (dative plural). 'sarkikois' means 'fleshly' or 'bodily'. 'leitouresai' means 'to serve' or 'to minister'. 'autois' means 'to them'.
[ROM.15.28] Therefore, having completed and sealed for them this fruit, I will depart through you into Spain. [§]
touto oun epitelesas kai sfragisamenos autois ton karpon touton, apeleusomai di humon eis Spanian;
'touto' means 'this', 'oun' means 'therefore', 'epitelesas' means 'having completed' (aorist active participle of epitelesthai), 'kai' means 'and', 'sfragisamenos' means 'having sealed' (aorist active participle of sfragizome), 'autois' means 'to them', 'ton' is the masculine accusative article 'the', 'karpon' means 'fruit' or 'result', 'touton' means 'this' (accusative masculine singular), 'apeleusomai' means 'I will go away' or 'I will depart' (future middle of aleipō), 'di' means 'through' or 'by means of', 'humon' means 'you' (genitive plural), 'eis' means 'into' or 'to', 'Spanian' means 'Spain'.
[ROM.15.29] But I know that I, coming to you in the fullness of Christ's blessing, will come. [§]
oida de hoti erchomenos pros humas en pleromati eulogias Christou eleusomai.
'oida' means 'I know', 'de' means 'but' or 'however', 'hoti' means 'that', 'erchomenos' means 'coming', 'pros' means 'to' or 'toward', 'humas' means 'you' (plural), 'en' means 'in', 'pleromati' means 'fullness', 'eulogias' means 'of blessing', 'Christou' means 'of Christ', 'eleusomai' means 'I will come' or 'I will arrive'.
[ROM.15.30] I exhort you, brothers, through the Lord our Jesus Christ and through the love of the Spirit to join me in prayers on my behalf toward God. [§]
Parakalo de humas, adelphoi, dia tou kuriou hemon Iesou Christou kai dia tes agapes tou pneumatos synagonesasthai moi en tais proseuchais huper emou pros ton theon.
'Parakalo' means 'I exhort', 'de' means 'however', 'humas' means 'you (plural)', 'adelphoi' means 'brothers', 'dia' means 'through' or 'by', 'tou kuriou' means 'of the Lord' (Kyrios is rendered as 'Lord'), 'hemon' means 'our', 'Iesou Christou' means 'Jesus Christ', 'kai' means 'and', 'dia tes agapes' means 'through the love', 'tou pneumatos' means 'of the Spirit', 'synagonesasthai' means 'to join together in prayer', 'moi' means 'me', 'en tais proseuchais' means 'in the prayers', 'huper emou' means 'on my behalf', 'pros ton theon' means 'to the God' (theos is rendered as 'God').
[ROM.15.31] that I may be rescued from those who oppose in Judea, and that my service to Jerusalem may become acceptable to the holy ones. [§]
hina rhystho apo ton apeithounton en te Ioudaia kai he diakonia mou he eis Ierousalem euprosdektos tois hagiois genetai,
'hina' means 'that in order that'; 'rhystho' means 'I may be rescued'; 'apo' means 'from'; 'ton' is the genitive plural article 'the'; 'apeithounton' means 'of those who oppose'; 'en' means 'in'; 'te' is the dative article 'the'; 'Ioudaia' means 'Judea'; 'kai' means 'and'; 'he' is the nominative singular article 'the'; 'diakonia' means 'service' or 'ministry'; 'mou' means 'my'; 'he' again 'the'; 'eis' means 'to' or 'into'; 'Ierousalem' means 'Jerusalem'; 'euprosdektos' means 'acceptable' or 'well-received'; 'tois' means 'to the'; 'hagiois' means 'holy ones' or 'saints'; 'genetai' means 'may become' (aorist subjunctive).
[ROM.15.32] that in joy having come to you by the will of God I will be at rest with you. [§]
hina en chara elthon pros humas dia thelematos theou synanapausomai humin.
'hina' means 'that', 'en' means 'in', 'chara' means 'joy', 'elthon' means 'having come' or 'having come forth', 'pros' means 'to' or 'toward', 'humas' means 'you (plural)', 'dia' means 'by' or 'through', 'thelematos' means 'the will' (genitive), 'theou' means 'of God', 'synanapausomai' means 'I will rest together' or 'I will be at rest with', 'humin' means 'with you (plural)'.
[ROM.15.33] But the God of peace be with all of you, amen. [§]
Ho de theos tes eirenes meta panton humon, amen.
'Ho' means 'but', 'de' is a conjunction meaning 'and' or 'but', 'theos' means 'God', 'tes' is the genitive article meaning 'of', 'eirene' means 'peace', 'meta' means 'with', 'panton' means 'all', 'humon' means 'you (plural)', 'amen' is the same word 'amen' used as a concluding affirmation.
ROM.16
[ROM.16.1] I now present to you Phoebe the sister of us, being also a deacon of the church in Cenchreae. [§]
Synistemi de humin Phoiben ten adelphen hemon, ousan kai diakonon tes ekklesias tes en Kenchreais
'Synistemi' means 'I now present/introduce', 'de' means 'indeed/now', 'humin' means 'to you', 'Phoiben' is a proper name 'Phoebe', 'ten' means 'the', 'adelphen' means 'sister', 'hemon' means 'our', 'ousan' means 'being', 'kai' means 'also', 'diakonon' means 'deacon', 'tes' means 'of the', 'ekklesias' means 'church', 'en' means 'in', 'Kenchreais' is the place name 'Cenchreae'.
[ROM.16.2] that you may receive her in the Lord worthy of the holy ones and stand with her in whatever matter you need; for she became the protector of many and also of me. [§]
hina auten prosdexesthe en kyrio axios ton hagion kai parastete aute en ho an humon chrezei pragmati; kai gar aute prostatis pollon egenethe kai emou autou.
'hina' means 'that in order that', 'auten' means 'her' (accusative), 'prosdexesthe' means 'you may receive' (imperative), 'en' means 'in', 'kyrio' means 'Lord' (Kyrios), 'axios' means 'worthy', 'ton' means 'of the', 'hagion' means 'holy ones', 'kai' means 'and', 'parastete' means 'you may stand before' or 'be present with', 'aute' means 'her' (dative), 'en' means 'in', 'ho' means 'that which', 'an' is a particle introducing a conditional, 'humon' means 'you (plural)''s', 'chrezei' means 'you need', 'pragmati' means 'matter' or 'affair', 'gar' means 'for', 'aute' means 'she', 'prostatis' means 'protector' or 'guardian', 'pollon' means 'of many', 'egenethe' means 'became', 'emou' means 'of me', 'autou' means 'him' or 'it'.
[ROM.16.3] Greet Prisca and Aquila my fellow workers in Christ Jesus. [§]
Aspasasthe Priskan kai Akylan tous synergous mou en Christo Iesou
'Aspasasthe' means 'Greet', 'Priskan' is the name Prisca, 'kai' means 'and', 'Akylan' is the name Aquila, 'tous' is the masculine plural accusative article 'the', 'synergous' means 'fellow workers' (from syn- 'together' + ergon 'work'), 'mou' means 'my', 'en' means 'in', 'Christo' is the Greek form of 'Christ' meaning 'the Anointed One', 'Iesou' is the genitive of 'Iesous', the name Jesus.
[ROM.16.4] Those who, on account of my soul, laid down their own necks, to whom I am not alone grateful, but also all the churches of the nations. [§]
hoitines huper tes psuches mou ton heauton trachelon hupethesan, ois ouk ego monos eucharisto alla kai pasai hai ekklesiai ton ethnon,
'hoitines' means 'those who', 'huper' means 'for' or 'on behalf of', 'tes' is the genitive article 'the', 'psuches' means 'soul', 'mou' means 'my', 'ton' means 'the' (accusative singular masculine), 'heauton' means 'their own', 'trachelon' means 'neck', 'hupethesan' means 'laid down' or 'put upon', 'ois' means 'to whom', 'ouk' means 'not', 'ego' means 'I', 'monos' means 'alone', 'eucharisto' means 'give thanks', 'alla' means 'but', 'kai' means 'also', 'pasai' means 'all', 'hai' means 'the' (plural nominative feminine), 'ekklesiai' means 'churches', 'ton' means 'of the' (genitive plural), 'ethnon' means 'nations' or 'gentiles'.
[ROM.16.5] and the house of their assembly. Greet Epaineton the beloved of my, who is the firstfruits of Asia into Christ. [§]
kai ten kat oikon auton ekklesian. aspasasthe Epaineton ton agapeton mou, hos estin aparche tes Asias eis Christon.
'kai' means 'and', 'ten' is the accusative feminine article 'the', 'kat' is a shortened form of 'kata' meaning 'according to' or 'in', 'oikon' means 'house', 'auton' means 'their', 'ekklesian' means 'assembly' or 'church'. 'aspasasthe' is the plural imperative of 'to greet' meaning 'greet', 'Epaineton' is a proper name, 'ton' is the masculine accusative article 'the', 'agapeton' means 'beloved', 'mou' means 'my' (genitive), 'hos' is a relative pronoun 'who', 'estin' means 'is', 'aparche' means 'firstfruits', 'tes' is the genitive feminine article 'of the', 'Asias' means 'Asia', 'eis' means 'into' or 'to', and 'Christon' is the accusative of 'Christ'.
[ROM.16.6] Greet Mary, who labored greatly for you. [§]
aspasasthe Maria, hetis polla ekopiasen eis humas.
'aspasasthe' means 'greet' (imperative plural of to greet), 'Maria' is the proper name Mary, 'hetis' means 'who', 'polla' means 'many' or 'greatly', 'ekopiasen' means 'labored' or 'toiled', 'eis' means 'to' or 'for', and 'humas' means 'you' (plural).
[ROM.16.7] Greet Andronicus and Junia, my relatives and fellow prisoners, who are distinguished among the apostles, who even before me were in Christ. [§]
aspasasthe Andronikon kai Iounian tous syggenes mou kai synaichmalotos mou, hoitines eisin episimoi en tois apostolois, hoi kai pro emou gegonan en Christo.
'aspasasthe' means 'greet' (imperative plural), 'Andronikon' is a personal name (Andronicus), 'kai' means 'and', 'Iounian' is a personal name (Junia), 'tous' means 'the' (masc plural accusative), 'syggenes' means 'relatives' or 'kinsfolk', 'mou' means 'my', 'kai' again 'and', 'synaichmalotos' means 'fellow prisoners' or 'those imprisoned with me', 'hoitines' means 'who', 'eisin' means 'are', 'episimoi' means 'distinguished' or 'notable', 'en' means 'among', 'tois apostolois' means 'the apostles', 'hoi' means 'who', 'kai' means 'also', 'pro' means 'before', 'emou' means 'me', 'gegonan' means 'became' or 'were', 'en' means 'in', 'Christo' means 'Christ' (the Anointed One).
[ROM.16.8] Greet Ambliaton, my beloved in the Lord. [§]
aspasasthe Ampliaton ton agapeton mou en kyri
'aspasasthe' means 'greet' (imperative plural), 'Ampliaton' is a proper name, 'ton' is the masculine accusative article 'the', 'agapeton' means 'beloved', 'mou' means 'my', 'en' means 'in', and 'kyri' is the dative of 'kyrios' which translates as 'Lord'.
[ROM.16.9] Greet Urbano, our fellow worker in Christ, and Stachys, my beloved. [§]
aspasasthe Ourbanon ton synergon hemon en Christo kai Stachyn ton agapeton mou.
'aspasasthe' means 'greet' (imperative plural), 'Ourbanon' is a proper name (Urbano), 'ton' means 'the' (masculine accusative), 'synergon' means 'fellow worker' or 'partner', 'hemon' means 'our', 'en' means 'in', 'Christo' means 'Christ', 'kai' means 'and', 'Stachyn' is a proper name (Stachys), the second 'ton' again means 'the', 'agapeton' means 'beloved', 'mou' means 'my'.
[ROM.16.10] Greet Apelles the approved in Christ. Greet those from Aristobulus. [§]
aspasasthe Apellein ton dokimon en Christo. aspasasthe tous ek ton Aristoboulou.
'aspasasthe' means 'you (plural) greet', 'Apellein' is a proper name (Apelles), 'ton' is the masculine accusative definite article 'the', 'dokimon' means 'approved' or 'tested', 'en' means 'in', 'Christo' is the title 'Christ', 'tous' means 'the (plural) ones', 'ek' means 'from', 'ton' again is the definite article, 'Aristoboulou' is a proper name (Aristobulus).
[ROM.16.11] Greet Herodion my relative. Greet those who are from Narkissos who are in the Lord. [§]
aspasasthe Herodiona ton syngene mou. aspasasthe tous ek ton Narkissou tous ontas en Kyrio.
"aspasasthe" means "greet" (imperative plural). "Herodiona" is the name Herodion. "ton" is the masculine accusative article "the". "syngene" means "relative" or "kinsman". "mou" means "my". "tous" is the masculine accusative plural article "the". "ek" means "from". "ton" again is the article. "Narkissou" is the proper name Narkissos in the genitive, indicating "of Narkissos". "ontas" means "being" or "who are" (present participle). "en" means "in". "Kyrio" is the dative of "Kyrios" meaning "Lord", translated literally as "Lord" according to the given rule.
[ROM.16.12] Greet Tryphaina and Tryphosa, the ones who have labored in the Lord. Greet Persida the beloved, who has labored much in the Lord. [§]
aspasasthe Tryfainan kai Tryfosan tas kopiosas en kyrio. aspasasthe Persida ten agapeten, heitis polla ekopiasen en kyrio.
'aspasasthe' means 'greet' (imperative plural of aspazo). 'Tryfainan' is the name Tryphaina in the accusative. 'kai' means 'and'. 'Tryfosan' is the name Tryphosa in the accusative. 'tas' is the accusative feminine plural article 'the'. 'kopiosas' is a participle meaning 'those who have labored' (from kopio). 'en' means 'in'. 'kyrio' is the dative of 'Kyrios', meaning 'the Lord'. The second clause: 'aspasasthe' again 'greet'. 'Persida' is the name Persida in the accusative. 'ten' is the accusative feminine singular article 'the'. 'agapeten' is the accusative feminine singular adjective 'beloved' (from agapetos). 'heitis' means 'who' (relative pronoun). 'polla' means 'much' or 'many'. 'ekopiasen' is a past active indicative meaning 'labored' (from ekopiao). 'en kyrio' again 'in the Lord'.
[ROM.16.13] Greet Rufus the elect in the Lord and his mother and me. [§]
aspasasethe Rouphon ton eklekton en kyrios kai ten metera autou kai emou.
'aspasasethe' means 'greet' (imperative plural), 'Rouphon' is the personal name Rufus, 'ton' is the masculine accusative article 'the', 'eklekton' means 'the elect', 'en' means 'in', 'kyrios' means 'Lord' (the name of God translated literally as Lord), 'kai' means 'and', 'ten' is the feminine accusative article 'the', 'metera' means 'mother', 'autou' means 'his', the second 'kai' again means 'and', and 'emou' means 'me' (possessive of the speaker).
[ROM.16.14] Greet Asynkriton, Flegonta, Hermen, Patroban, Herman and the brothers with them. [§]
aspasasthe Asynkriton, Flegonta, Hermen, Patroban, Herman kai tous sun autois adelfous.
'aspasasthe' means 'greet' (second person plural imperative of aspao), 'Asynkriton' is a proper name meaning 'unmeasurable', 'Flegonta' is a proper name meaning 'burning' or 'flaming', 'Hermen' is a proper name (a variant of Hermes), 'Patroban' is a proper name, 'Herman' is a proper name, 'kai' means 'and', 'tous' is the definite article 'the' (accusative plural), 'sun' means 'with', 'autois' means 'them' (dative plural), 'adelfous' means 'brothers'.
[ROM.16.15] Greet Philologon and Julia, Nerea and his sister, and Olympan and all the saints with them. [§]
aspasasthe Philologon kai Ioulian, Nerea kai ten adelphen autou, kai Olympan kai tous syn autois pantas hagious.
'aspasasthe' means 'greet' (imperative plural), 'Philologon' is a proper name meaning 'lover of words', 'kai' means 'and', 'Ioulian' is the accusative form of the name Julia, 'Nerea' is a proper name, 'ten' is the feminine accusative article 'the', 'adelphen' means 'sister', 'autou' means 'his', 'Olympan' is the accusative form of the name Olympus, 'tous' is the masculine accusative article 'the', 'syn' means 'with', 'autois' means 'them', 'pantas' means 'all', 'hagious' means 'holy ones' or 'saints'.
[ROM.16.16] Greet one another in holy kiss. All the churches of Christ greet you. [§]
aspasasthe allelous en philemati hagioi. aspazontai humas hai ekklesiai pasai tou Christou.
'aspasasthe' is a plural imperative meaning 'greet', 'allelous' means 'one another', 'en' means 'in', 'philemati' is the dative form of 'kiss' meaning 'kiss', 'hagioi' means 'holy'. 'aspazontai' means 'they greet', 'humas' means 'you (plural)', 'hai' is the feminine plural article 'the', 'ekklesiai' means 'churches', 'pasai' means 'all', 'tou' is the genitive article meaning 'of', and 'Christou' means 'Christ'.
[ROM.16.17] I exhort you, brothers, to consider the divisions and the scandals concerning the teaching which you have learned while doing, and turn away from them. [§]
Parakalo de humas, adelphoi, skopein tous tas dichostaseis kai ta skandala para ten didachen hen hymeis emathete poiousantas, kai ekklinete ap' autoon.
'Parakalo' means 'I exhort', 'de' means 'but/now', 'humas' means 'you (plural)', 'adelphoi' means 'brothers', 'skopein' means 'to consider', 'tous tas dichostaseis' means 'the divisions', 'kai' means 'and', 'ta skandala' means 'the scandals', 'para ten didachen' means 'concerning the teaching', 'hen' means 'which', 'hymeis' means 'you (plural)', 'emathete' means 'have learned', 'poiousantas' means 'doing', 'kai' means 'and', 'ekklinete' means 'turn away', 'ap'' means 'from', 'autoon' means 'them'.
[ROM.16.18] For such ones do not serve our Lord Christ but their own belly, and through flattery and blessing they deceive the hearts of the blameless. [§]
hoi gar toioutoi toi kyriou hēmon Christo ou douleousin alla te heauton koilia kai dia tes chrestologias kai eulogias exapatosin tas kardias ton akakon.
'hoi' means 'the', 'gar' means 'for', 'toioutoi' means 'such', 'toi' is dative article 'to', 'kyriou' means 'Lord', 'hēmon' means 'our', 'Christo' means 'Christ', 'ou' means 'not', 'douleousin' means 'they serve', 'alla' means 'but', 'te' means 'the', 'heauton' means 'their own', 'koilia' means 'belly', 'kai' means 'and', 'dia' means 'through', 'tes' is genitive article 'the', 'chrestologias' means 'flattery' (literally 'good-speech'), 'eulogias' means 'blessing', 'exapatosin' means 'they deceive', 'tas' means 'the' (accusative plural), 'kardias' means 'hearts', 'ton' is genitive article 'of the', 'akakon' means 'blameless' or 'innocent'. The name 'kyriou' is rendered as 'Lord' according to the given rule for divine titles.
[ROM.16.19] For your obedience has reached all; therefore I rejoice in you, and I want you to be wise toward the good, and steadfast toward the evil. [§]
He gar humon hypakoe eis pantas afiketo; eph' humin oun chairo, thelo de humas sophous eis to agathon, akeraious de eis to kakon.
'He' means 'the' (feminine nominative singular), 'gar' means 'for', 'humon' means 'your' (genitive plural), 'hypakoe' means 'obedience', 'eis' means 'into' or 'toward', 'pantas' means 'all' (accusative masculine plural), 'afiketo' means 'has arrived' or 'has reached' (3rd singular aorist middle), 'eph'' (short for 'epi') means 'on' or 'upon', 'humin' means 'you' (dative plural), 'oun' means 'therefore', 'chairo' means 'I rejoice', 'thelo' means 'I desire' or 'I want', 'de' is a conjunction often rendered 'but' or 'and', 'humas' means 'you' (accusative plural), 'sophous' means 'wise' (accusative masculine plural), 'to' means 'the' (neuter accusative singular), 'agathon' means 'good' (accusative neuter singular), 'akeraious' means 'steady', 'unwavering', or 'steadfast' (accusative masculine plural), 'kakon' means 'evil' (accusative neuter singular).
[ROM.16.20] But God of peace will crush Satan under your feet quickly. The grace of the Lord our Jesus be with you. [§]
ho de theos tes eirenes syntrepsei ton satanan hypo tous podas humon en tachei. he charis tou kyriou hemon Iesou meta humon.
'ho' means 'the' (masc. nom. sg.), 'de' means 'but' or 'and', 'theos' means 'God' (translated as 'God'), 'tes' means 'of the' (fem. gen. sg.), 'eirenes' means 'peace', 'syntrepsei' means 'will crush', 'ton' means 'the' (masc. acc. sg.), 'satanan' means 'Satan', 'hypo' means 'under', 'tous' means 'the' (masc. acc. pl.), 'podas' means 'feet', 'humon' means 'your (pl.)', 'en' means 'in', 'tachei' means 'haste' or 'quickly', 'he' means 'the', 'charis' means 'grace', 'tou' means 'of the', 'kyriou' means 'Lord' (translated as 'Lord'), 'hemon' means 'our', 'Iesou' means 'Jesus', 'meta' means 'with', 'humon' again means 'you (pl.)'.
[ROM.16.21] Timothy, my associate, and Lucius and Jason and Sosipater, my relatives, greet you. [§]
Aspazetai humas Timotheos ho synergos mou kai Loukios kai Iason kai Sosipatros hoi syngeneis mou.
Aspazetai means 'greet(s)', humas means 'you (plural)', Timotheos is the personal name 'Timothy', ho synergos means 'the associate' or 'partner', mou means 'my', kai means 'and', Loukios is the personal name 'Lucius', Iason is the personal name 'Jason', Sosipatros is the personal name 'Sosipater', hoi syngeneis means 'the relatives' or 'family members', and the final mou again means 'my'.
[ROM.16.22] I, Tertios, who wrote the letter, greet you in the Lord. [§]
aspazomai humas ego Tertios ho grapsas ten epistolen en kyrio.
'aspazomai' means 'I greet', 'humas' means 'you (plural)', 'ego' means 'I', 'Tertios' is a personal name, 'ho' is the masculine article meaning 'the', 'grapsas' means 'who wrote', 'ten' is the accusative article meaning 'the', 'epistolen' means 'letter', 'en' means 'in', and 'kyrio' is the dative form of 'kyrios', which according to the given rule is translated literally as 'Lord'.
[ROM.16.23] Gaius, my stranger and of the whole church, greets you. Erastus, the steward of the city, and Kouartos the brother, greet you. [§]
aspazetai humas Gaios ho xenos mou kai holes tes ekkleseias. aspazetai humas Erastos ho oikonomos tes poleos kai Kouartos ho adelphos.
'aspazetai' means 'greeting' (present middle of 'aspazo'), 'humas' means 'you' (plural object), 'Gaios' is a proper name 'Gaius', 'ho' is the definite article 'the', 'xenos' means 'stranger' or 'foreigner', 'mou' means 'my', 'kai' means 'and', 'holes' (genitive of 'holos') means 'of the whole', 'tes' is the genitive article 'of the', 'ekkleseias' means 'church', 'Erastos' is a proper name 'Erastus', 'oikonomos' means 'steward' or 'manager', 'poleos' means 'city' (genitive), 'Kouartos' is a proper name, and 'adelphos' means 'brother'.
[ROM.16.25] But to the one who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery in eternal ages having been silenced. [§]
Toi de dynamenō humas sterixai kata to euangelion mou kai to kerugma Iesou Christou, kata apokalypsin mysteriou chronois aioniois sesigemenou
'Toi' means 'to the (dative masculine singular)', 'de' is a conjunction meaning 'but' or 'and', 'dynamenō' means 'one who is able' (dative masculine singular of δυνατός), 'humas' means 'you' (accusative plural), 'sterixai' means 'to strengthen' or 'to uphold' (aorist infinitive), 'kata' means 'according to' or 'according to the direction of', 'to' means 'the' (neuter accusative singular), 'euangelion' means 'gospel' or 'good news', 'mou' means 'my', 'kai' means 'and', 'to' again 'the', 'kerugma' means 'preaching' or 'proclamation', 'Iesou' means 'of Jesus' (genitive singular), 'Christou' means 'of the Christ' (genitive singular), 'kata' again 'according to', 'apokalypsin' means 'revelation' (accusative singular), 'mysteriou' means 'of mystery' (genitive singular), 'chronois' means 'times' or 'ages' (dative plural), 'aioniois' means 'eternal' (dative plural), 'sesigemenou' means 'having been kept silent' or 'silenced' (genitive singular masculine participle).
[ROM.16.26] Now, having been revealed through the prophetic writings according to the command of the eternal God, to obedience of faith toward all the nations, being made known. [§]
phanerothentos de nyn dia te graphon propheticon kata epitagan tou aionios theou eis hypakoen pisteos eis panta ta ethne gnoristheton
'phanerothentos' means 'having been revealed', 'de' means 'but' or here 'now', 'nyn' means 'now', 'dia' means 'through', 'te' is the definite article 'the', 'graphon' means 'writings', 'propheticon' means 'prophetic', 'kata' means 'according to', 'epitagan' means 'command', 'tou aionios theou' means 'of the eternal God', 'eis' means 'into' or 'for', 'hypakoen' (hypakoēn) means 'obedience', 'pisteos' means 'of faith', 'eis' again means 'into/for', 'panta ta ethne' means 'all the nations', and 'gnoristheton' means 'having been made known'.
[ROM.16.27] to the only wise God, through Jesus Christ, to whom the glory is forever, amen. [§]
monoi sophoi theoi, dia Iesou Christou, hoe he doxa eis tous aionas, amen.
'monoi' means 'only', 'sophoi' means 'wise', 'theoi' is the dative form of 'theos' meaning 'God' (translated as 'God'), 'dia' means 'through', 'Iesou' means 'Jesus', 'Christou' means 'Christ', 'hoe' means 'to whom', 'he' means 'the', 'doxa' means 'glory', 'eis' means 'into' or 'unto', 'tous' means 'the' (plural), 'aionas' means 'ages' or 'forever', and 'amen' means 'amen'.