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, a servant of Christ Jesus, called as an apostle, set apart for the good news of the Gods. [§]
Paul, a servant of Christ Jesus, called an apostle set apart for the good news of the Gods.
The verse introduces Paul and describes his relationship to Christ Jesus and his calling. "Paul" is a proper name and remains unchanged. "Doulos" means "servant". "Christos" is a title meaning "anointed one." "Iesous" is the name Jesus. "Kletos" means "called". "Apostolos" means "apostle". "Aphorismenos" means "set apart". "Euaggelion" means "good news". "Theos" means "God".
[ROM.1.2] The Gods previously announced through their prophets in the holy writings. [§]
ho proepeggheilato dia ton prophēton autou en graphais hagiais
This verse is from the New Testament, specifically Romans 1:2. It refers to the promise made by God through the prophets, as recorded in the sacred writings. The original language is Koine Greek. The verse references a prior declaration, made by 'the Gods' via messengers, and preserved in holy texts.
[ROM.1.3] Concerning the Son of the Gods, the one having become from the seed of David according to flesh. [§]
per-ee too hoo-ee-oh ahv-too too geh-no-meh-noh ek sper-mah-tos Dah-veed kah-tah sar-kah
This phrase discusses the Son of God, who came from the seed of David according to the flesh. Each word is being translated in its most literal sense, reflecting the core meaning without imposed theological interpretation. We are focusing on a direct rendering of the words as they would be understood if we didn't have centuries of traditional translation influencing us.
[ROM.1.4] of the designated son of God in power according to the spirit of holiness from a rising of dead ones, Jesus Christ, the lord of us. [§]
tou horisthentos huiou theou en dunamei kata pneuma hagiosunes ex anastaseos nekron, Iesou Christou tou kuriou hemon
This verse originates from the New Testament, specifically Romans 1:4. It describes Jesus Christ as the Son of God, defined by power according to the spirit of holiness from the resurrection of the dead. The original text is in Koine Greek, but this request asks for a translation of the names of God as they would appear in a literal translation of the original languages.
[ROM.1.5] Through whom we received grace and apostleship into obedience of faith among all the nations for the name of him. [§]
dee hoo elabomen khareen kai apostoleen eis hypakoen pisteos en pasin tois ethnesin huper tou onomatos autou
This verse comes from the New Testament. The word 'dee' means 'through'. 'hoo' is a pronoun meaning 'he'. 'elabomen' is the first-person plural aorist active indicative of 'lambano', meaning 'we received'. 'khareen' is the accusative singular of 'kharis', meaning 'grace'. 'kai' means 'and'. 'apostoleen' is the accusative singular of 'apostolos', meaning 'apostleship'. 'eis' means 'into'. 'hypakoen' means 'obedience'. 'pisteos' means 'faith'. 'en' means 'in'. 'pasin' means 'all'. 'tois ethnesin' means 'the nations'. 'huper' means 'for'. 'tou onomatos' means 'the name'. 'autou' means 'of him'.
[ROM.1.6] In which you also are called of Jesus the Christ. [§]
en hois este kai humeis kletoi Iesou Christou
This verse is from the New Testament, specifically from a letter written in Koine Greek. It discusses being 'called' in relation to Jesus the Christ. The words used here are grammatical constructs, not names of God, therefore there is nothing to translate regarding divine names. However, I will provide a literal rendering of each component to demonstrate my approach. 'En' means 'in'. 'Hois' is a relative pronoun meaning 'which'. 'Este' is 'you are'. 'Kai' means 'and'. 'Humeis' means 'you'. 'Kletoi' means 'called'. 'Iesou' is the genitive form of 'Iesous' which is 'Jesus'. 'Christou' is the genitive form of 'Christos', meaning 'of the Christ'.
[ROM.1.7] To all who exist in Rome, beloved by the Gods, called holy ones, grace to you and peace from the Gods our Father and Lord Jesus Christ. [§]
pasin tois ousin en Rome agapetois theou, kletois hagiois, charis humin kai eirene apo theou patros hemon kai kuriou Iesou Christou.
This verse is addressed to all those who exist in Rome, beloved by God, called holy ones. It offers grace and peace from God our Father and Lord Jesus Christ.
[ROM.1.8] First, I give thanks to God my, through Jesus Christ, concerning all of you, that the faith of you is proclaimed in all the world. [§]
Proton men eucharisto to theo mou dia Iesou Christou peri panton humon hoti he pistis humon katangelletai en holo to kosmo
This verse is from the New Testament, specifically Romans 1:8. It expresses thanks to God for the faith of the recipients, which has become well-known throughout the world. 'Theo' is the Greek word for 'God'. 'Humon' means 'of you' or 'your'. 'Kosmo' means 'world'.
[ROM.1.9] For God is my witness, whom I serve in my spirit in the good news of His Son, as I constantly make remembrance of you. [§]
martus gar mou estin ho theos, ho latreuo en to pneumati mou en to euaggelion tou huiou autou, hos adialeiptos mnemian humon poioumai
This verse is from the New Testament, specifically Romans 1:9. It states that God is a witness to the apostle Paul’s service to Him, and that Paul constantly remembers the recipients of the letter in his prayers. The verse uses the term 'theos' which is a direct reference to God. It uses 'pneuma' which refers to spirit or breath. It also uses 'huios' meaning son, and 'mnemon' meaning remembrance.
[ROM.1.10] Always, concerning my prayers, I am requesting if perhaps at some time I may succeed in the will of God to come to you. [§]
pan-tot-eh ep-ee ton prose-uk-hon moo deo-men-os ei pos eh-deh pot-eh eu-o-do-the-so-mai en to the-lee-ma-tee too the-oo el-theen pros hu-mas
This verse expresses a consistent and earnest petition in prayer. The speaker is continually asking that opportunity may arise for them to visit those to whom they are writing, according to the will of God. 'Pantote' indicates 'always'. 'Epí' means 'upon' and here conveys 'in relation to'. 'Proseuchon' refers to prayers. 'Deomenos' means 'begging' or 'requesting'. 'Eí pos' suggests 'if perhaps'. 'Édé' means 'already', and 'poté' means 'at some time'. 'Euodóthésomai' means 'I may be prospered' or 'I may succeed'. 'Thelema' means 'will'. 'Elthein' is 'to come', and 'pros humas' means 'to you'.
[ROM.1.11] For I earnestly desire to see you, that I may impart some spiritual gift to you for the purpose of your being established. [§]
epi-po-tho gar i-dein hu-mas, hina ti me-ta-do kha-ris-ma hu-min pneu-ma-ti-kon eis to ste-ri-kthe-nai hu-mas
This verse is from the Greek New Testament. 'epi-po-tho' means 'I earnestly desire'. 'gar' means 'for'. 'i-dein' means 'to see'. 'hu-mas' means 'you' (plural). 'hina' means 'that' or 'in order that'. 'ti' means 'something'. 'me-ta-do' means 'I may impart'. 'kha-ris-ma' means 'a gift'. 'hu-min' means 'to you' (plural). 'pneu-ma-ti-kon' means 'spiritual'. 'eis to' means 'for the purpose of'. 'ste-ri-kthe-nai' means 'being established'.
[ROM.1.12] And this is the encouragement within you, through the faith of yourselves and of one another, and also of me. [§]
too deh es-teen sum-par-ah-kleh-thee-nai en humeen dee-ah tees en al-loh-ees pee-stes humoon teh kai emoo
This verse discusses encouragement and faith. It states that this is the encouragement within you through the faith of each other, yours and mine. It is referencing a mutual bolstering of faith as the source of encouragement.
[ROM.1.13] I do not wish you to be unaware, brothers, that often I have intended to come to you, and I was hindered until this time, so that I might have some fruit among you, just as also among the remaining nations. [§]
ou thelo de humas agnoein, adelphoi, hoti pollakis proethemen elthein pros humas, kai ekoluthēn achri tou deuro, hina tina karpon schō kai en humin kathōs kai en tois loipois ethnēsin.
This verse, from the New Testament, expresses a desire to visit and share a spiritual harvest. The speaker wishes the audience knew that there had been multiple attempts to visit, but circumstances prevented it until now. The goal is to reap a spiritual harvest among them, just as was done in other nations. The verse uses vocabulary common to Pauline epistles.
[ROM.1.14] To Greeks and to barbarians, to wise people and to those without understanding, I am a debtor. [§]
Hellēsin te kai barbarois, sophōis te kai anoētois opheiletēs eimi
This verse is from Paul's letter to the Romans (Romans 1:14). It expresses Paul's sense of obligation to preach the gospel to all people, regardless of their cultural or intellectual background. 'Hellēsin' refers to Greeks, 'barbarois' refers to barbarians (non-Greeks), 'sophōis' refers to the wise, and 'anoētois' refers to the foolish. 'Opheiletēs eimi' means 'I am a debtor'. The 'te' and 'kai' are simply conjunctions meaning 'and'.
[ROM.1.15] Thus, I am eager according to me, also to proclaim the gospel to you who are in Rome. [§]
hoo-toos toh kat' em-eh pro-thoo-mon kai hoo-meen tois en Ro-may eu-ang-el-i-sas-thai.
This verse is from the New Testament, specifically Romans 1:15. It expresses the speaker's eagerness to share the good news (the gospel) with people in Rome. The verse uses the preposition 'kat' meaning 'according to' or 'concerning'. 'Prothumos' means 'willing' or 'eager'. 'Euangelisasthai' is the infinitive form of the verb meaning 'to proclaim the gospel'. The verse is a statement of intent.
[ROM.1.16] For I am not ashamed of the good news, for it is the power of the Gods for salvation to every one who believes, to the Jew first and also to the Greek. [§]
Ou gar epaischunomai to euangelion, dunamis gar theou estin eis soteria panti to pisteuonti, Ioudaio te proton kai Helleni.
This verse is from the New Testament, Romans 1:16. It states that the speaker is not ashamed of the good news, because it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
[ROM.1.17] For the righteousness of God is revealed in him from faith to faith, as it is written: "The righteous one will live from faith." [§]
dee-kai-oh-soo-nee gar theh-oh-oo en ahv-toh ah-po-kah-loop-teh-tai ek pee-stee-os eis pee-steen, kah-thos geh-grahp-tai: ho deh dee-kai-os ek pee-stee-os zee-seh-tai.
This verse discusses the revelation of God's righteousness. "δικαιοσύνη" (dee-kai-oh-soo-nee) means righteousness. "θεοῦ" (theh-oh-oo) is the genitive form of "God". "ἐν αὐτῷ" (en ahv-toh) means "in him". "ἀποκαλύπτεται" (ah-po-kah-loop-teh-tai) means "is revealed". "ἐκ πίστεως" (ek pee-stee-os) means "from faith". "εἰς πίστιν" (eis pee-steen) means "to faith". "καθὼς γέγραπται" (kah-thos geh-grahp-tai) means "as it is written". "ὁ δὲ δίκαιος" (ho deh dee-kai-os) means "the righteous one". "ζήσεται" (zee-seh-tai) means "will live".
[ROM.1.18] For the anger of God is revealed from heaven upon all ungodliness and injustice of people who are holding the truth in injustice. [§]
Apokalyptetai gar orge theou ap' ouranou epi pasan asebeian kai adikian anthropon ton ten alētheian en adikiai katechonton
This verse speaks of the revelation of God's anger from heaven upon all ungodliness and injustice of people who hold the truth in injustice. 'Apokalyptetai' means 'is revealed'. 'Orge' means 'anger'. 'Theou' means 'of God'. 'Ap' ouranou' means 'from heaven'. 'Epi pasan' means 'upon all'. 'Asebeian' means 'ungodliness'. 'Adikian' means 'injustice'. 'Anthropon' means 'of people'. 'Ton' is a definite article. 'Ten alētheian' means 'the truth'. 'En adikiai' means 'in injustice'. 'Katechonton' means 'holding'.
[ROM.1.19] Because the knowledge of God is apparent within them, for God revealed it to them. [§]
hoti to gnoston tou theou faneron estin en autois: ho theos gar autois ephanerosen.
This verse, originally from the Greek New Testament, states that God’s knowledge is made manifest within people because God revealed it to them. ‘Theos’ is a general term for ‘God’, ‘gnoston’ refers to something known or knowable, and ‘ephanerosen’ means ‘revealed’. It is important to note that the original text utilizes ‘theos’, not a specific name of God, so the translation will reflect this.
[ROM.1.20] For God’s unseen qualities are clearly seen from the creation of the world in the things that are made, even God’s eternal power and divinity, so that people are without excuse. [§]
ta gar aorata autou apo ktiseos kosmu tois poiēmasin nouomena kathoratai, hē te aidios autou dunamis kai theiotēs, eis to einai autous anapologētous
This verse discusses how God’s invisible qualities are evident through the creation. 'Aorata' means unseen, 'apo ktiseos kosmu' means from the creation of the world, 'tois poiēmasin' means to the created things, 'nouomena' refers to being perceived or understood, 'kathoratai' means are clearly seen, 'aidios' means eternal, 'dunamis' means power, 'theiotēs' means divinity, and 'anapologētous' means inexcusable.
[ROM.1.21] Because, knowing the Gods, they did not glorify them as Gods, nor were they thankful. But they became futile in their reasonings, and their foolish hearts were darkened. [§]
dio-tee gno-n-tes ton the-on oo-khos the-on e-dok-sa-san ee eu-kha-ree-ste-san al-l’ e-ma-tai-o-the-san en tois dia-lo-gis-mois au-ton kai e-sko-tee-thee hee a-su-ne-tos au-ton kar-dee-a.
This verse discusses humanity's failure to properly honor God. It states that even though people knew of the Gods, they did not glorify them as Gods, nor were they thankful. Instead, their thoughts became futile, and their foolish hearts were darkened. This verse originally comes from Romans 1:21 in the New Testament.
[ROM.1.22] Those claiming to be wise have been made foolish. [§]
poskontes einai sophos emoranthēsan
This verse is from Romans 1:22, but it is in the original Greek. It states that those who claim to be wise have been made foolish. 'Poskontes' means 'claiming' or 'pretending'. 'Einai' is 'to be'. 'Sophos' means 'wise'. 'Emoranthēsan' is a passive verb meaning 'were made foolish'. This is a statement about the consequences of rejecting God's truth.
[ROM.1.23] And they exchanged the glory of the incorruptible God for an imitation in the form of a corruptible human and birds and four-footed animals and reptiles. [§]
kai allaxan ten doxan tou aphthartou theou en homoiōmati eikonos phthartou anthropou kai peteinon kai tetrapodon kai herpeton.
This verse describes a change, a substitution, of the glory of the incorruptible God with an imitation in the form of corruptible humankind, birds, four-footed animals, and reptiles. 'Aphthartou' means incorruptible, 'theou' means God, 'homoiōmati' means likeness or imitation, 'eikonos' means image, and 'phthartou' means corruptible. The verse focuses on a demotion or replacement of divine glory with earthly forms.
[ROM.1.24] Therefore God gave them over to the desires of their hearts to impurity, so that their bodies would be dishonored among themselves. [§]
dee-oh pa-re-do-ken au-toos ho the-os en tais ep-i-thu-mi-ais ton kar-di-on au-ton eis a-ka-thar-si-an tou a-ti-ma-zes-thai ta so-ma-ta au-ton en au-tois
This verse is from the Greek translation of the Bible, specifically Romans 1:24. 'Theos' means 'God'. The verse describes God giving people over to their desires, resulting in the degradation of their bodies. The verse describes a consequence of rejecting God, resulting in immoral behavior. The structure is complex, using several prepositional phrases to convey the idea of God permitting and influencing the consequences of human actions.
[ROM.1.25] Those who exchanged the truth of God for falsehood, and worshiped and served the creation rather than the Creator, who is blessed forever, Amen. [§]
hoi-tee-nes me-tee-lak-san ten a-lee-thee-an too the-oo en to psev-dai kai e-se-bas-thee-san kai e-la-treu-san tee kti-sei pa-ra ton kti-san-ta, hos es-tee eu-lo-gee-tos eis tous ai-o-nas, a-meen.
This verse describes people who exchanged the truth of God for falsehood and worshiped the created things instead of the Creator, who is blessed forever. The original text uses words like 'theos' for God and 'ktisis' for creation. The verse emphasizes the reversal of proper worship – focusing on what is made instead of the one who made all things.
[ROM.1.26] Therefore, God gave them over to passions of dishonor, for their desires altered natural function into that which is against nature. [§]
dee-ah too pa-re-do-ken av-toos ho the-os eis pa-the a-tee-mee-as, hai te gar the-lee-ai av-toon me-tee-lax-an teen foo-see-keen khree-seen eis teen pa-ra foo-seen.
This verse, from Romans 1:26, describes God giving people over to dishonorable passions. The original Greek uses 'theos', meaning 'God'. It specifies that their desires changed natural use into unnatural use. The structure is complex, but essentially explains a consequence of rejecting God.
[ROM.1.27] Likewise, also, the males, having abandoned the natural use of the female, were burned in their desire toward one another, males with males working unseemliness and the retribution which was fitting for the error of them in themselves receiving. [§]
homoios te kai hoi arsene aphentes ten physiken chresin tes theleias exekauthsan en te orexei autōn eis allelous, arsene en arsenesi ten aschemossunen katergazomenoi kai ten antimisthian he dei tes planes autōn en heautois apolambanontes.
This verse describes men abandoning natural relations with women and being consumed by desire for each other. It speaks of shameful acts and receiving the due penalty for their error. The original text appears to be from a translation of Romans 1:26-27. The original language is Koine Greek.
[ROM.1.28] And just as they did not deem it fit to have the Gods in knowledge, the Gods gave them over to a disapproved mind, to do things not proper. [§]
kai kathos ouk edokimasan ton theon echein en epignosei, paredoken autous ho theos eis adokimon noun, poiein ta me kathēkonta
This verse discusses how, because people did not deem it fit to retain knowledge of the Gods, the Gods gave them over to a disapproved mind, causing them to do things not proper for them. The original Greek uses "theos", which translates literally to "God". Since this verse discusses a rejection of knowledge *of* God, it’s important to maintain that direct translation rather than use a more traditional title. The verse repeats "theos", which necessitates repetition in the translation.
[ROM.1.29] They are filled with every injustice, wickedness, greed, and evil, full of envy, murder, strife, deceit, and maliciousness, being whisperers. [§]
peplērōmenous pasēi adikiai ponēriai pleonexiai kakiai, mestous phthonou phonou eridos dolou kakoētheias, psithyristas
This verse describes people who are completely filled with every kind of wickedness. 'Peplērōmenous' indicates being filled or completed. 'Pasēi adikiai' means every injustice. 'Ponēriai' signifies wickedness. 'Pleonexiai' refers to greed. 'Kakiai' means evil. 'Mestous' denotes being full of. 'Phthonou' is envy. 'Phonou' is murder. 'Eridos' is strife. 'Dolou' is deceit. 'Kakoētheias' is maliciousness. 'Psithyristas' means whisperers or slanderers.
[ROM.1.30] Slanderers, those who hate the Gods, insolent people, arrogant people, boasters, inventors of evil, and disobedient to parents. [§]
katalalous theostugeis hubristas huperēphanous alazonas, epheuretas kakōn, goneusin apeitheis
This verse lists a series of negative characteristics. "katalalous" means slanderers. "theostugeis" means god-haters. "hubristas" means insolent people. "huperēphanous" means arrogant people. "alazonas" means boasters. "epheuretas kakōn" means inventors of evil. "goneusin apeitheis" means disobedient to parents.
[ROM.1.31] They are without understanding, without natural affection, without family love, and without mercy. [§]
asynetous asynthetous astorgous aneleemonas
This verse describes characteristics of people in the last days. 'Asynetous' means without understanding, or senseless. 'Asynthetous' refers to those without natural affection or empathy. 'Astorgous' describes those without family love. 'Aneleemonas' denotes those without mercy or compassion.
[ROM.1.32] Those who have come to know the righteousness of God, knowing that those practicing such things are worthy of death, not only do them themselves but also gladly approve of those who practice them. [§]
hoi tines to dikaioma tou theou epignontes hoti hoi ta toiauta prassontes axios thanatou eisin, ou monon auta poiouosin alla kai syneudokousin tois prassousin.
This verse discusses those who understand God's righteous decree, namely that those who practice such things are deserving of death. It states they not only do these things themselves but also approve of those who do them.
ROM.2
[ROM.2.1] Therefore, you are without defense, O human, everyone who judges; for in judging another, you judge yourself, for you do the same things as the one you judge. [§]
dee-oh an-ah-po-loh-geh-tos eye, oh an-throp-eh pas ho kreen-on; en hoo gar kreen-ees ton het-er-on, seh-aft-on kah-tah-kreen-ees, tah gar ow-tah prah-sees ho kreen-on.
This verse is from the New Testament, Romans 2:1. It speaks against hypocrisy in judgment. The verse states that anyone who judges another is without excuse, because in judging another, they condemn themselves, as they do the very things they condemn.
[ROM.2.2] And we know that the judgment of God is truly upon those doing such things. [§]
oi-da-men de ho-ti to kri-ma tou the-ou es-tin ka-ta a-le-thei-an ep-i tous ta toi-au-ta pra-sson-tas
This verse is from the Greek translation of the Bible, specifically Romans 2:2. It discusses God's judgment. 'oi-da-men' means 'we know'. 'de' is 'and'. 'hoti' means 'that'. 'to krima' is 'the judgment'. 'tou theou' means 'of God'. 'estin' is 'is'. 'kata aletheian' means 'according to truth' or 'truly'. 'epi tous' means 'upon those'. 'ta toi-au-ta' means 'such things'. 'prasson-tas' means 'doing'.
[ROM.2.3] Therefore, do you reckon this, you human who judges those doing such things and practicing them, that you will escape the judgement of God? [§]
logizai de touto, o anthropos ho krinon tous ta toiauta prassontas kai poion auta, hoti su ekpheuxei to khrima tou theou?
This verse is from Romans 2:3 in the New Testament. It questions whether a person who judges others for doing wrong thinks they will escape the judgement of God. “Logizai” means to reckon or consider. “De” is a conjunction meaning “and” or “but.” “Touto” means “this.” “Anthropos” means “man” or “person.” “Ho krinon” means “who judges.” “Tous” is the masculine plural definite article. “Ta toiauta” means “such things.” “Prassontas” is the present participle meaning “doing.” “Kai” means “and.” “Poion” means “doing” or “practicing”. “Auta” refers to “such things”. “Hoti” means “that” or “because”. “Su” is “you”. “Ekpheuxei” means “will escape”. “To khrima” means “the judgement”. “Tou theou” means “of God”.
[ROM.2.4] Do you despise the wealth of the Gods' goodness and forbearance and long-suffering, being ignorant that the goodness of the Gods leads you to repentance? [§]
hay too ploo-too tees khreh-stoh-tee-tos af-too kai tees an-okh-ees kai tees mak-roh-thoo-mee-as kat-af-roh-nees, ag-noh-on ho-tee too khreh-ston too the-oo eis met-an-oy-an seh ah-guy?
This verse discusses despising the wealth of God's goodness, patience, and long-suffering, and being ignorant that God's goodness leads to repentance. The words are challenging to translate directly because of their nuanced meaning, but we will use the most literal approach possible using the established naming conventions. 'Ploutos' refers to wealth. 'Chrestotes' is goodness. 'Anoche' is forbearance/patience. 'Makrothumia' is long-suffering. 'Kataphroneo' means to despise or treat with contempt. 'Agnoeo' means to be ignorant. 'Metanoia' means repentance.
[ROM.2.5] But according to your hardness, and an unrepentant heart, you are storing up for yourself wrath in a day of wrath and a revelation of righteous judgment of the God. [§]
kata de ten skleroteta sou kai ametanoeton kardian thesaurizes seautoi orgen en hemera orges kai apokalypseos dikaiokrisias tou theou
This verse describes a storing up of wrath due to hardness of heart and lack of repentance. The verse speaks of a future day of wrath and a revelation of righteous judgment belonging to God. The original text uses 'theou' which refers to 'the God'.
[ROM.2.6] The One will give to each one according to the works of him. [§]
hos apodōsei hekastō kata ta erga autou
This verse comes from Romans 2:6 in the New Testament. It describes God's judgement. "Hos" refers to the one who will do the action. "Apodōsei" means to give back or to repay. "Hekastō" means to each one. "Kata" means according to. "Ta erga" means the works. "Autou" means of him/her/it. The verse signifies that God will give to each person based on their actions.
[ROM.2.7] To the ones, through endurance in a work of goodness, the Gods of Glory, the Gods of Honor, and the Gods of Incorruptibility are sought, [resulting in] eternal life. [§]
tois men kath' hypomonen ergou agathou doxan kai timen kai aphtharsian zetousin zoen aionion
This verse describes those who, through endurance in good works, seek glory, honor, and incorruptibility – ultimately, eternal life. I am treating 'doxan' (glory), 'timen' (honor), and 'aphtharsian' (incorruptibility) as if they were names or attributes of divine beings, or qualities sought *from* a divine source. 'Hypomonen' (endurance) suggests a relationship of striving *toward* these beings or qualities. 'Ergou agathou' (good works) is the means by which this relationship is pursued. 'Zoen aionion' (eternal life) is the desired outcome. I am focusing on the literal concepts and their potential 'name-like' qualities.
[ROM.2.8] But to those who are contentious and disobey the truth, while obeying injustice, there is wrath and anger. [§]
tois de ex eritheias kai apeithousin tei aletheiai peithomeno de tei adikia orge kai thymos.
This verse discusses those who are contentious and disobey the truth, and instead obey injustice, and the result is wrath and anger. 'Eritheias' refers to contention or strife. 'Aletheiai' is truth. 'Adikia' is injustice. 'Orge' is wrath, and 'thymos' is anger or indignation.
[ROM.2.9] Affliction and distress will come upon every soul of humankind that works evil, first upon the Jew and then upon the Greek. [§]
thlipsis kai stenokhoria epi pasan psuchen anthropou tou katergazomenou to kakon, Ioudaion te proton kai Hellenos.
This verse describes affliction and distress coming upon every human soul that works evil, first upon the Jew and then upon the Greek. Each word is translated directly, reflecting its literal meaning without theological or traditional interpretation. 'Thlipsis' signifies pressure or affliction, 'stenokhoria' denotes distress or narrowness, 'psuche' is 'soul', 'anthropos' is 'human', 'katergazomai' means to work or accomplish, and 'kakos' means evil. The terms 'Ioudaios' and 'Hellenos' are directly translated as Jew and Greek.
[ROM.2.10] And glory and honor and peace to everyone who works what is good, to the Jew first and also to the Greek. [§]
Doxa de kai time kai eirene panti to ergazomeno to agathon, Ioudaio te proton kai Helleni.
This verse comes from Romans 2:10 and speaks of glory, honor, and peace being given to everyone who does good. It specifically mentions both Jews and Greeks.
[ROM.2.11] For truly, there is no favoritism with the God. [§]
oo gar estin proso polimpsia para to theos
This verse is from the New Testament, specifically Romans 2:11. It states that there is no respect of persons with God. 'Prosopolempsia' refers to showing favoritism or partiality based on outward appearance or status. 'Para' means 'with' or 'before'. 'Theos' is the Greek word for 'God'.
[ROM.2.12] For as many as have sinned without law will also perish without law, and as many as have sinned within law will be judged by law. [§]
hosoi gar anomōs hēmarton, anomōs kai apolountai, kai hosoi en nomō hēmarton, dia nomou krithēsontai
This verse discusses judgment based on whether one sins without law or within the context of law. “Hosoi” means “as many as” or “those who.” “Gar” is a conjunction meaning “for” or “because.” “Anomōs” means “lawlessly” or “without law.” “Hēmarton” is the aorist active indicative third-person plural of hēmartanō, meaning “they have sinned.” “Apolountai” is the present middle/passive indicative third-person plural of apollumi, meaning “they are destroyed” or “they perish.” “En nomō” means “in law.” “Dia nomou” means “through law” or “by law.” “Krithēsontai” is the future passive indicative third-person plural of krinō, meaning “they will be judged.”
[ROM.2.13] For not the hearers of law are righteous with God, but the doers of law will be justified. [§]
hoo gar hoi akroatai nomou dikaioi para to theoo, all' hoi poietai nomou dikaiotheesontai.
This verse discusses justification before God. 'Akroatai' refers to hearers or listeners, while 'poietai' refers to doers or practitioners. 'Dikaioi' means righteous or justified, and 'dikaiotheesontai' means will be justified. 'Para' here indicates 'with' or 'before'. 'Theoo' is the genitive form of 'theos', meaning 'of God'.
[ROM.2.14] For whenever nations that do not have law by nature do the things of law, these, not having law, are law to themselves. [§]
hotan gar ethne ta me nomon echonta fusei ta tou nomou poiōsin, houtoi nomon mē echontes heautois eisin nomos
This verse discusses Gentiles, meaning nations not under the Law of Moses, who nevertheless perform actions in accordance with the Law, seemingly by natural inclination. It argues that these Gentiles, lacking a written law, are, in effect, a law unto themselves. The verse hinges on the concept of natural law - inherent moral principles discoverable through reason.
[ROM.2.15] Those who have the work of the law written in their hearts, with their conscience bearing witness alongside, and among themselves, their thoughts both accusing and defending. [§]
hoi tines endeiknumtai to ergon tou nomou grapton en tais kardiais autōn, summartyrousēs autōn tēs syneidēseōs kai metaxy allēlōn tōn logismōn katēgorountōn ē kai apologoumenōn
This verse describes how the work of the law is written on the hearts of people, with their conscience bearing witness, and their thoughts either accusing or defending them. It speaks to an internal moral compass and the process of self-evaluation. The word 'hoi tines' means 'those who' or 'some who'. 'Endeiknumtai' means 'are shown' or 'are manifested'. 'Ergon' means 'work' or 'deed'. 'Nomou' means 'of the law'. 'Grapton' means 'written'. 'Kardiais' means 'hearts'. 'Summartyrousēs' means 'bearing witness with'. 'Syneidēseōs' means 'conscience'. 'Metaxy' means 'among'. 'Logismōn' means 'thoughts'. 'Katēgorountōn' means 'accusing'. 'Apologoumenōn' means 'defending'.
[ROM.2.16] On the day when God judges the hidden things of people according to my gospel through Christ Jesus. [§]
en hemerā hote krinei ho theos ta krypta tōn anthrōpōn kata to euangelion mou dia Christou Iēsou.
This verse describes a day when God will judge the hidden things of people according to my gospel through Christ Jesus. "Theos" means "God", "krypta" means "hidden things", "euangelion" means "gospel", and "Christos Iēsous" means "Christ Jesus".
[ROM.2.17] But if you name yourself a Jew and rest in law and boast in God [§]
Ei de su Ioudaios eponomaze kai epana paue nomo kai kauchase en theo
This verse, from Romans 2:17, addresses someone who identifies as a Jew, relies on the law, and boasts in God. The original Greek uses 'theos', which is equivalent to the Hebrew 'El'. The verse speaks of someone who *names* themselves a Jew, *rests* in the law, and *boasts* in God. The wording suggests an external identification rather than an inherent one, and emphasizes reliance on a set of rules and pride in a deity.
[ROM.2.18] And you will know the will of the Gods and approve the differing things, being instructed from the law. [§]
kai ginōskeis to thelēma kai dokimazeis ta diaferonta katechoumenos ek tou nomou
This verse is from the Septuagint, the Greek translation of the Hebrew Scriptures. The verse speaks of knowing God's will and approving what is excellent, being instructed by the law. The verse relies on several concepts important to understanding its meaning. 'Thelema' refers to God's will or purpose. 'Dokimazeis' means to test, approve, or discern. 'Diaferonta' refers to things that differ or are excellent. 'Katechoumenos' refers to being instructed or catechized. 'Nomou' refers to the law.
[ROM.2.19] You persuade yourself to be a guide for blind ones, a light for those in darkness. [§]
peithas te seauton hodeegon einai tuphlon, phos ton en skotei
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. It appears in Isaiah 29:18. The verse speaks of someone who guides the blind and gives light to those in darkness. 'peithas' means 'you persuade'. 'te' is a conjunction meaning 'and'. 'seauton' means 'yourself'. 'hodeegon' means 'a guide'. 'einai' means 'to be'. 'tuphlon' means 'blind ones'. 'phos' means 'light'. 'ton' is the definite article 'the'. 'en' means 'in'. 'skotei' means 'darkness'.
[ROM.2.20] A discipliner of the senseless, a teacher of babes, possessing the shape of knowledge and of truth in the law. [§]
paid-eu-ten a-fro-non, di-da-skal-on ne-pi-on, ech-on-ta ten mor-fo-sin tes gno-se-os kai tes a-le-thei-as en to no-mo
This verse describes someone who is a discipliner of the foolish and a teacher of the immature, possessing the form of knowledge and truth within the law. Each word is being taken at its most literal meaning, without theological interpretation.
[ROM.2.21] Therefore, are you not teaching another while you do not teach yourself? Are you not proclaiming not to steal while you steal? [§]
ho oun didaskon heteron seauton ou didaskeis; ho keruxon me kleptein klepteis;
This verse, from Romans 2:21, is a rhetorical question. It challenges the hypocrisy of someone who teaches others not to steal while they themselves steal. 'Ho' means 'the', 'oun' means 'therefore', 'didaskon' means 'teaching', 'heteron' means 'another', 'seauton' means 'yourself', 'ou' is a negative particle, 'didaskeis' means 'you teach', 'keruxon' means 'proclaiming', 'me' means 'not', 'kleptein' means 'to steal', and 'klepteis' means 'you steal'. The verse uses the present participle to indicate ongoing action.
[ROM.2.22] You who say one should not commit adultery, do you commit adultery? You who detest idols, do you rob temples? [§]
ho legon mee moicheuein moicheueis; ho bdelussomenos ta eidola hierosuleis;
This verse is from the New Testament, specifically Romans 2:22. It is a rhetorical question posed by Paul. The verse is questioning the hypocrisy of those who condemn others for wrongdoing while engaging in the same behaviors themselves. The verse uses the verb 'moicheuein' (to commit adultery) and 'bdelussomenos' (abhorring) as examples of hypocrisy. It questions whether someone who forbids adultery is, in fact, committing adultery, and whether someone who detests idols is, in fact, engaging in temple robbery.
[ROM.2.23] Whoever boasts in the law, through the transgression of the law dishonors the God. [§]
hos en nomo kauchasai, dia tes parabasis tou nomou ton theon atimazeis
This verse discusses the contradiction of boasting in the law while simultaneously breaking it, which dishonors God. 'hos' means 'who'. 'en nomo' means 'in law'. 'kauchasai' means 'to boast'. 'dia' means 'through'. 'tes parabasis' means 'the transgression'. 'tou nomou' means 'of the law'. 'ton theon' means 'the God'. 'atimazeis' means 'you dishonor'.
[ROM.2.24] For the name of God is blasphemed among the nations by you, as it is written. [§]
ho gar onoma tou theou di hymas blasphēmeitai en tois ethnēsin, kathōs gegraptai.
This verse states that the name of God is being blasphemed among the nations, as it is written. 'Onoma' means 'name', 'Theou' means 'of God', 'di hymas' means 'by you', 'blasphēmeitai' means 'is blasphemed', 'en tois ethnēsin' means 'among the nations', and 'kathōs gegraptai' means 'as it is written'.
[ROM.2.25] Circumcision, indeed, benefits if you practice law. But if you are a transgressor of law, your circumcision has become foreskin. [§]
Peritome men gar ophelei ean nomon prasseis; ean de parabates nomou eis, he peritome sou akrobystia gegonen.
This verse discusses the benefit of circumcision. It states that circumcision is only beneficial if the law is practiced. If one breaks the law, their circumcision becomes like uncircumcision.
[ROM.2.26] If, then, the uncircumcision keeps the requirements of the law, will not that uncircumcision be counted as circumcision? [§]
ean oun hee akrobustia ta dikaiomata tou nomou phulaxei, ouch hee akrobustia autou eis peritomen logisthetai?
This verse discusses whether keeping the requirements of the law counts as circumcision. 'Akrobustia' refers to uncircumcision. 'Dikaiomata' means 'requirements' or 'righteous acts'. 'Nomou' means 'of the law'. 'Phulaxei' means 'keeps' or 'guards'. 'Peritomen' means 'circumcision'. 'Logisthetai' means 'is counted' or 'is reckoned'. The verse poses a rhetorical question, suggesting that if someone follows the law's requirements despite not being physically circumcised, then in a meaningful sense, they *have* been circumcised.
[ROM.2.27] And the natural uncircumcision judges you, the one who breaches the law through letter and circumcision. [§]
kai krinei he ek physeos akroby stia ton nomon telousa se ton dia grammatos kai peritomes parabaten nomou
This verse discusses judgment based on inherent nature versus adherence to written law and circumcision. It describes a natural, uncircumcised state judging those who rely on the letter of the law and the practice of circumcision as a means of upholding the law. The verse refers to a natural condition acting as a judge of those bound by ritual and written rule.
[ROM.2.28] For not the one in the open is a Judean, nor is the one in the open circumcision in flesh. [§]
oo gar ho en to fanero Ioudaíos estin oude hē en to fanero en sarki peritomē
This verse is from the New Testament, specifically Romans 2:29. It discusses the nature of being a Jew. The verse states that someone is not a Jew simply by outward appearance or physical circumcision.
[ROM.2.29] But the Jew who is hidden inwardly, and whose heart is circumcised in spirit and not in letter, whose praise comes not from people but from God. [§]
all’ ho en to krupto Ioudaios, kai peritome kardias en pneumati ou grammati, hou ho epainos ouk ex anthropōn all’ ek tou theou.
This verse discusses true Jewishness being a matter of the heart, not outward ritual. ‘Kryptos’ refers to something hidden or secret. ‘Peritome’ means circumcision. ‘Epainos’ signifies praise or commendation. ‘Anthropōn’ means ‘of people’ and ‘theou’ means ‘of God.’
ROM.3
[ROM.3.1] What then is the advantage of being a Jew, or what is the benefit of circumcision? [§]
What then is the excess of the Jew, or what is the benefit of the circumcision?
This verse asks what advantage a Jew has, or what benefit comes from the practice of circumcision. It’s a rhetorical question challenging the value of Jewish identity and religious law in light of a new covenant.
[ROM.3.2] Very in every way, firstly for the reason that the words of God were believed. [§]
polu kata panta tropon. proton men [gar] hoti episteuthēsan ta logia tou theou.
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. The verse states that many things happened in a particular way, primarily because the words of God were believed. "Polu" means "very" or "much". "Kata panta tropon" means "in every way". "Proton men" means "firstly". "Gar" means "for". "Hoti" means "that". "Episteuthēsan" means "were trusted" or "were believed". "Ta logia" means "the words". "Tou theou" means "of God".
[ROM.3.3] But what? If some did not believe, will their unbelief nullify the faithfulness of God? [§]
tee gar? ei apisteusan tines, mee hee apistia autoon teen pistin tou theou katargesei?
This verse asks a rhetorical question about whether the disbelief of some people can nullify the faithfulness of God. 'tee gar?' means 'but what?' or 'for what?' 'ei' means 'if'. 'apisteusan' means 'they did not believe'. 'tines' means 'some'. 'mee' is a particle indicating a question. 'hee' is the definite article 'the'. 'apistia' means 'unbelief'. 'autooon' means 'of them'. 'teen' is the definite article 'the'. 'pistis' means 'faithfulness'. 'tou theou' means 'of God'. 'katargesei' means 'it will nullify'.
[ROM.3.4] May that not be. But let God be true, and let every human be a liar, as it is written, so that you may be justified by your words and conquer in your judgement. [§]
may it not be; but let the God be true, and every human a liar, as it has been written, so that you may be justified in your words and overcome in your being judged.
This verse utilizes the term 'theos' which is a direct equivalent to 'El' or 'God' in the original languages. The verse is a rhetorical statement asserting God's truthfulness in contrast to the fallibility of humanity. The phrasing 'as it has been written' indicates a scriptural reference, suggesting prior documentation of this concept. The final clause speaks to vindication through truthful speech and triumph even in the face of judgement.
[ROM.3.5] But if our wickedness establishes the righteousness of the Gods, what shall we say? Is the Gods unjust, bringing wrath? I speak from a human perspective. [§]
ei de hee adikia heeemoon theou dikaiosuneen sunisteesin tee eroumen? mee adikos ho theos ho epipheron teen orgeen? kata anthropon lego.
This verse discusses the fairness of God's judgment in the face of human wickedness. It questions whether it is unjust for God to bring wrath upon people if their wickedness ultimately serves to demonstrate God’s righteousness. The speaker clarifies they are speaking from a human perspective.
[ROM.3.6] May that not be. For how will God judge the world? [§]
may it not be; for how will the God judge the world?
This verse asks a rhetorical question regarding God's judgement. The Greek word 'θεὸς' (theos) directly translates to 'God'. The question is posed to demonstrate the seeming impossibility or injustice of God judging the world if a certain condition were true (the context of the surrounding verses would clarify this condition).
[ROM.3.7] But if the truth of God has overflowed in my falsehood for the glory of God, why am I still being judged as a sinner? [§]
ei de hee alaytheeya too theoo en to emoy psevsmati eperisseusen eis teen doxaan avtoo, tee eti kagvo hos hamartolos krinomai?
This verse is from the New Testament, specifically Romans 3:7. It discusses whether stating the truth of God can be justified even if it appears as a falsehood. The verse posits if God’s truth is magnified by what appears to be a lie, how can someone still be judged as a sinner? The Greek uses terms that are often translated with established theological definitions, however this translation will attempt a literal rendering of those terms.
[ROM.3.8] And not as we are blasphemed, and as some say we claim that we should do the evils, so that the goods may come? Whose judgment is rightfully deserved. [§]
kai mee kathos blaspheemoumetha kai kathos phasin tines hemas legein hoti poiesomen ta kaka, hina elthei ta agatha; hon to krima endikon esti.
This verse comes from a New Testament text, but is provided in its original Greek form. It asks a rhetorical question, questioning whether wrongdoing can be justified by the hope of achieving good results. It asserts that such reasoning is flawed and subject to judgment.
[ROM.3.9] What then? Do we excel? Certainly not. For we have already established that both Jews and Greeks are all under sin. [§]
Tee oon? proechoometha? oo pantos. proeetiasametha gar Ioudaious te kai Hellenas pantas huph' hamartian einai.
This verse asks a rhetorical question about whether believers have an advantage due to their faith. It then asserts that all people, both Jews and Greeks, are under the power of sin. The original text is in Koine Greek, and is a question and answer structure.
[ROM.3.10] As it is written, that there is not a righteous one, not even one. [§]
hos perigraphtai hoti ouk estin dikaios oude heis
This verse comes from Romans 3:10 in the New Testament. It states that there is no one righteous, not even one. 'Hos' means 'as'. 'Perigraphtai' means 'is written'. 'Hoti' means 'that'. 'Ouk estin' means 'is not'. 'Dikaios' means 'righteous'. 'Oude' means 'not even'. 'Heis' means 'one'.
[ROM.3.11] There is no one who understands, and there is no one who seeks the God. [§]
ouk estin ho sunion, ouk estin ho ekzetoun ton theon
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'ouk estin' means 'is not'. 'ho sunion' refers to someone who understands. 'ho ekzetoun' means 'someone who seeks'. 'ton theon' means 'the God'. The verse states that there is no one who understands and no one who seeks the God.
[ROM.3.12] All have turned aside together, they have become corrupt. There is no one doing goodness, there is no one, even to a single person. [§]
pan-tes ex-ek-lee-nan ha-ma e-khre-o-the-san, ook es-teen ho poi-oon khre-sto-te-ta, [ook es-teen] heos he-nos.
This verse describes universal sinfulness and a lack of goodness. "Pan-tes" means "all". "Exeklinan" describes a turning away, or deviation. "Ekhreosthesan" suggests becoming useless or corrupt. "Ho poiōn" refers to one who does. "Khrestoteta" signifies goodness or kindness. "Heos henos" means "even to one". The verse argues there is no one who practices goodness, not even a single person.
[ROM.3.13] A grave opened is their throat, with their tongues they deceived, poison of vipers under their lips. [§]
taphos anoehmenos ho laryngx autōn, tais glōssais autōn edoliōsan, ios aspidōn hypo ta cheila autōn.
This verse describes a metaphorical opening of a grave in the throat, deceitful tongues, and venomous poison under the lips. It speaks of treachery and hidden danger, possibly describing slander or malicious speech. "taphos" means grave, "anoehmenos" means opened, "laryngx" means throat, "autōn" is their, "tais glōssais" means with the tongues, "autōn" is their, "edoliōsan" means they deceived, "ios" means poison, "aspidōn" means of asps (vipers), "hypo" means under, "ta cheila" means the lips, "autōn" is their.
[ROM.3.14] Whose mouth is full of curses and bitterness. [§]
hon to stoma aras kai pikrias gemei
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It describes a mouth that is full of curses and bitterness. 'hon' is a relative pronoun meaning 'whose' or 'which'. 'to stoma' means 'the mouth'. 'aras' refers to a curse or imprecation. 'kai' is 'and'. 'pikrias' means 'bitterness'. 'gemei' means 'is full'.
[ROM.3.15] Sharp are the feet of them, pouring out blood. [§]
oxeis hoi podes autōn ekcheai haima
This phrase consists of several words. "oxeis" means sharp. "hoi" is the definite article, meaning "the". "podes" means feet. "autōn" is a pronoun meaning "of them" or "their". "ekcheai" means to pour out or shed. "haima" means blood. Therefore, a very literal rendering would involve keeping these meanings intact without embellishment.
[ROM.3.16] Destruction and hardship are in their ways. [§]
shiber va'talaiporia be'hodoteyhem
This phrase appears in Isaiah 59:8. 'Shiber' means 'brokenness' or 'destruction'. 'Va'talaiporia' means 'and hardship' or 'and distress'. 'Be'hodoteyhem' means 'in their ways' or 'in their paths'. The verse speaks of a path marked by ruin and suffering.
[ROM.3.17] And they did not know the way of peace. [§]
kai hodon eirenes ouk egnosan
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures), specifically Isaiah 59:8. It states that people do not know the way of peace. "kai" is 'and'. "hodon" is 'way'. "eirenes" is 'of peace'. "ouk" is 'not'. "egnosan" is 'they knew'. This verse speaks of a lack of understanding or pursuit of peace.
[ROM.3.18] There is no fear of God before their eyes. [§]
ouk estin phobos theou apananti ton ophthalmon autōn
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. 'ouk estin' means 'is not'. 'phobos' means 'fear'. 'theou' is the genitive of 'theos' meaning 'of God'. 'apananti' means 'opposite' or 'before'. 'ton ophthalmon' is the accusative plural of 'ophthalmos' meaning 'the eyes'. 'autōn' is the genitive plural pronoun meaning 'of them'. Therefore, the verse speaks about the absence of reverence or fear of God before their eyes.
[ROM.3.19] And we know that all things the Law speaks, it speaks to those in the Law, so that every mouth may be closed and all the world may become guilty before God. [§]
oi-da-men de ho-ti ho-sa ho no-mos le-gei tois en to no-mo la-lei, hi-na pas sto-ma phra-gei kai hu-po-di-kos ge-ne-tai pas ho kos-mos to the-o
This verse is from Romans 3:19 in the Greek New Testament. It states that we know that everything the Law says speaks to those under the Law, so that every mouth may be stopped and the entire world may become accountable to God.
[ROM.3.20] Because no one is justified from works of law before God, for through law comes knowledge of sin. [§]
dio-ti ex er-gon no-mu o-u di-kai-o-the-tai pa-sa sarx en-o-pi-on au-tou, di-a gar no-mu e-pi-gnos-is ha-mar-ti-as.
This verse discusses justification and the law. 'dio-ti' means 'because', 'ex er-gon no-mu' means 'from works of law', 'o-u di-kai-o-the-tai' means 'is not justified', 'pa-sa sarx' means 'every flesh' or 'anyone', 'en-o-pi-on au-tou' means 'before him', 'di-a gar no-mu' means 'for through law', and 'e-pi-gnos-is ha-mar-ti-as' means 'knowledge of sin'.
[ROM.3.21] Now, apart from the Law, the righteousness of God has been revealed, being witnessed by the Law and the prophets. [§]
Nun dee horis nomou dikaiosune theou pephanerotai marturoumeni hupo tou nomou kai ton prophēton
This verse is from the New Testament, specifically Romans 3:21. It speaks of God’s righteousness being revealed outside of adherence to the Law. ‘Nun’ means ‘now’; ‘dee’ is a particle indicating emphasis; ‘choris’ means ‘apart from’; ‘nomou’ refers to ‘the Law’; ‘dikaiosune’ means ‘righteousness’; ‘theou’ means ‘of God’; ‘pephanerotai’ means ‘has been revealed’; ‘marturoumeni’ means ‘being witnessed’; ‘hupo’ means ‘by’; ‘tou nomou’ again refers to ‘the Law’; ‘kai’ means ‘and’; ‘ton prophēton’ means ‘the prophets’.
[ROM.3.22] And the justice of God is through the faith of Jesus Christ to all those believing. For there is no distinction. [§]
dikaiosuneh deh theou dia pisteos Iesou Christou eis pantas tous pisteuontas. ou gar estin diastoleh.
This verse discusses the justice of God being revealed through faith in Jesus Christ to all who believe. It emphasizes that there is no distinction or separation between people in receiving this justice. 'Dikaiosuneh' refers to righteousness or justice. 'Theou' is the genitive form of 'theos' meaning 'of God'. 'Pisteos' means 'of faith'. 'Iesou' is the genitive form of 'Iesous' meaning 'of Jesus'. 'Christou' is the genitive form of 'Christos' meaning 'of Christ'. 'Eis pantas tous pisteuontas' means 'to all those believing'. 'Ou gar estin diastoleh' means 'for there is no distinction'.
[ROM.3.23] For all have sinned and fall short of the glory of God. [§]
pan-tes gar he-mar-ton kai hus-te-roun-tai tees dox-es too the-ou
This verse is from the Greek translation of the Old Testament, the Septuagint, and is often quoted in the New Testament. "Pan-tes" means all. "Gar" means for or because. "He-mar-ton" means to sin, or have sinned. "Kai" means and. "Hus-te-roun-tai" means to fall short or be deficient. "Tees dox-es" means of the glory. "Too the-ou" means of God.
[ROM.3.24] Being declared righteous, you receive a gift by the favor of God through the redemption that is in Christ Jesus. [§]
dee-kai-oo-men-oy dvo-rean tee ow-too khar-ee-tee dee-ah tees a-po-lu-tro-se-os tees en khree-sto I-ay-soo
This verse discusses being declared righteous freely by God's favor through the redemption that exists in Christ Jesus. The verse speaks of being 'justified' (dee-kai-oo-men-oy) as receiving a gift (dvo-rean) based on God's grace (khar-ee-tee), enabled by the act of redemption (a-po-lu-tro-se-os) found within Christ Jesus.
[ROM.3.25] The Gods previously chose a propitiation through faith in its own blood, for a demonstration of the Gods’ righteousness, through the overlooking of previously occurring sins. [§]
hon proetheto ho theos hilasterion dia [tes] pisteos en to autou haimati eis endeixin tes dikaiosunes autou dia ten paresin ton progegonoton hamartematon
This verse discusses God’s pre-ordained sacrifice for atonement, achieved through faith in the blood of the sacrifice, demonstrating God’s righteousness by overlooking prior sins. The original text uses terms relating to propitiation and the forgiveness of sins.
[ROM.3.26] In the patience of God, for the demonstration of His righteousness in the present time, so that He may be righteous and justifying the one from faith in Jesus. [§]
en tay anochay too theou, pros ten endeixin tees dikaiosinees avtoo en to noon kairoo, eis to einai avtoon dikaioon kai dikaiounta ton ek pisteos Iesou.
This verse discusses the patience of God and how it demonstrates His righteousness. It explores the idea that God’s righteousness is revealed in the present time through faith in Jesus. The original Greek uses 'anoche', meaning patience or forbearance. 'Theos' is simply 'God'. 'Dikaiosune' is 'righteousness', and 'pisteos' means 'faith'.
[ROM.3.27] Where, then, is the boasting? It has been abolished. Through what law? The law of works? No, but through the law of faith. [§]
Poo oon hee kauchēsis? exekleisthē. dia poiou nomou? tōn ergōn? ouchi, alla dia nomou pisteōs.
This verse asks where boasting is now, stating it has been abolished. It then asks through what law this abolition occurred – through the law of works? No, but through the law of faith. The original verse is from the New Testament, specifically Romans 3:27, and is written in Koine Greek. Translating the names of God literally is not applicable here, as this verse does not contain any divine names.
[ROM.3.28] For we reckon a person to be declared righteous by faith apart from works of the law. [§]
Logizometha gar dikaiousthai pistei anthropon choris ergōn nomou.
This verse discusses being reckoned righteous through faith apart from works of the law. "Logizometha" is a verb meaning "we reckon" or "we impute". "Dikaiousthai" means "to be justified" or "to be declared righteous". "Pistei" means "by faith". "Anthropon" means "a human being" or "a person". "Choris" means "without" or "apart from". "Ergōn" means "works". "Nomou" means "the law".
[ROM.3.29] Is God only the God of the Judeans? Or is God also the God of the nations? Yes, God is also the God of the nations. [§]
hay yoo-dye-on ho the-os mo-non? oo-khee ka-ee eth-non? nay ka-ee eth-non
This verse asks if God is only the God of the Judeans, or also of the nations. It then affirms that God is also the God of the nations.
[ROM.3.30] If indeed there is one God who justifies circumcision from faith and uncircumcision through the faith. [§]
eiper heis ho theos hos dikaiosei peritomen ek pisteos kai akrobystian dia tes pisteos
This verse discusses whether God justifies circumcision through faith and uncircumcision through faith. 'Theos' means 'God'. 'Dikaiosei' means 'justifies'. 'Peritomen' refers to those who are circumcised, and 'akrobystian' refers to those who are uncircumcised. 'Pisteos' means 'faith'. The verse essentially states that God justifies both the circumcised and uncircumcised based on their faith.
[ROM.3.31] Do we then abolish the law through faith? Absolutely not! Rather, we establish the law. [§]
nomon oun katargoumen dia tes pisteos? me geneto; alla nomon histanomen.
This verse asks whether faith abolishes law. The response is a strong negative, asserting instead that faith establishes law. The words 'nomon' and 'pisteos' are key. 'Nomon' refers to law, and 'pisteos' to faith. The phrase 'me geneto' is a strong 'may it not be!' or 'absolutely not!' The verb 'histano' means to establish or set up.
ROM.4
[ROM.4.1] What then shall we say concerning Abraham, our forefather according to the flesh, having been found righteous by the Gods? [§]
Tee oon eroomen heorekenai Abraam ton propatora hemoon kata sarka?
This verse asks what we should say about Abraham, our ancestor according to the flesh, having been found righteous. The names used are 'Abraam' (Abraham) and reference to 'the Gods' as a source of judgement.
[ROM.4.2] If Abraham was justified from works, he possesses boasting, but not toward God. [§]
If, for, Abraham from works was justified, he has boasting, but not toward God.
This verse discusses Abraham’s justification. The original Greek uses the name 'Theos' which means 'God'. The verse states that if Abraham was made righteous by doing good deeds, he would have something to boast about, but this boast would not be directed toward God. The grammar is purposefully literal, reflecting the original sentence structure as closely as possible.
[ROM.4.3] For what does the scripture say? And Abraham believed in God, and it was reckoned to him into righteousness. [§]
tee gar hay graphay legee? episteusen de Abraam to theo kai elogisthe autoo eis dikaiosuneen.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'τί γὰρ ἡ γραφὴ λέγει' means 'for what does the scripture say?'. 'ἐπίστευσεν δὲ Ἀβραὰμ' means 'and Abraham believed'. 'τῷ θεῷ' means 'in God'. 'καὶ ἐλογίσθη αὐτῷ' means 'and it was reckoned to him'. 'εἰς δικαιοσύνην' means 'into righteousness'.
[ROM.4.4] But to the one working, the wages are not counted as a gift, but as something owed. [§]
to de ergazomeno ho misthos ou logizetai kata charin alla kata opheilema
This verse discusses the nature of wages or reward. The verse contrasts earning through work with receiving something as a gift. 'Ergazomeno' refers to one who is working. 'Misthos' is wages or a reward. 'Logizetai' means 'is counted' or 'is reckoned'. 'Kata charin' means 'according to grace' or 'as a gift'. 'Kata opheilema' means 'according to debt' or 'as something owed'.
[ROM.4.5] But to the one not working, yet believing on the one justifying the ungodly, his faith is credited into righteousness. [§]
to de me ergazomeno pisteuonti de epi ton dikaiounta ton asebes logizetai he pistis autou eis dikaiosunen
This verse discusses how faith is credited as righteousness, even for the ungodly person who does not work. 'To' is 'to the'. 'De' is 'but/and'. 'Me' is 'not'. 'Ergazomeno' is 'working'. 'Pisteuonti' is 'believing'. 'Epi' is 'on/upon'. 'Ton' is 'the'. 'Dikaiounta' is 'justifying'. 'Ton asebes' is 'the ungodly'. 'Logizetai' is 'is credited/counted'. 'He pistis autou' is 'his faith'. 'Eis dikaiosunen' is 'into righteousness'.
[ROM.4.6] As David also says, the blessedness of the human to whom the God reckons righteousness without works. [§]
kathaper kai Dauid legei ton makarismon tou anthropou ho ho theos logizetai dikaiosunen choris ergōn
This verse references Psalm 32 and is about how a person is considered righteous by God without performing works. "kathaper" means "as" or "just as". "kai" means "and". "Dauid" is David. "legei" means "says". "ton makarismon" is "the blessedness". "tou anthropou" is "of the human". "ho ho theos" is "the God". "logizetai" is "is reckoned". "dikaiosunen" is "righteousness". "choris" is "without". "ergōn" is "works".
[ROM.4.7] Blessed are those whose lawlessnesses were forgiven and whose sins were covered. [§]
makarioi hon aphethesan hai anomiai kai hon epikaluphthesan hai hamartiai
This verse is from the Greek text of Matthew 5:9. "Makarioi" means blessed. "Hon" is a relative pronoun meaning "who". "Aphethesan" means "were forgiven". "Hai anomiai" means "the lawlessnesses" or "the iniquities". "Kai" means "and". "Epikaluphthesan" means "were covered". "Hai hamartiai" means "the sins". This verse is speaking about those whose lawlessnesses and sins were forgiven or covered.
[ROM.4.8] Blessed is the man to whom my Lord does not reckon sin. [§]
mah-kah-ree-os ah-nare hoo oo mee lo-gee-seh-tai koo-ree-os hah-mar-tee-ahn.
This verse uses the Greek word 'makarios,' which means blessed or happy. 'Anēr' means man. The phrase 'hou ou mē logisētai' is a complex clause meaning 'to whom is not imputed' or 'to whom is not reckoned.' 'Kyrios' is 'Lord.' 'Hamartia' means sin. Therefore, the verse speaks of a man to whom the Lord does not reckon sin.
[ROM.4.9] Therefore, does this blessedness come upon the cutting away of the foreskin, or also upon the uncircumcised? For we say that the faith of Abraham was reckoned to him for righteousness. [§]
Ho makarismos oun houtos epi ten peritomen e kai epi ten akrobystian? Legomen gar: elogisthe to Abram he pistis eis dikaiosunen.
This verse asks whether blessedness comes through circumcision or uncircumcision. It then states that Abraham's faith was reckoned to him for righteousness. The original language is Koine Greek, but the prompt requests a translation based on literal translations of names of God, which are not present in this verse.
[ROM.4.10] How, then, was it accounted? While existing in circumcision, or while existing in uncircumcision? Not while existing in circumcision, but while existing in uncircumcision. [§]
pos oun elogisthe? en peritomei onti e en akrobystia? ouk en peritomei all' en akrobystia.
This verse asks how Abraham's faith was reckoned or accounted for. It poses a choice between it being reckoned while he was circumcised or while he was uncircumcised. It then asserts it was reckoned while he was uncircumcised.
[ROM.4.11] And he received a sign of circumcision as a seal of the righteousness of faith, that which is in uncircumcision, so that he might be the father of all who believe through uncircumcision, so that righteousness might be credited to them as well. [§]
kai semeion elaben peritomes sfragida tes dikaiosunes tes pisteos tes en te akrobystia, eis to einai auton patera panton ton pisteuonton di’ akrobystia, eis to logisthenai [kai] autois [ten] dikaiosunen.
This verse discusses a sign of circumcision as a seal of the righteousness of faith, specifically that which is in uncircumcision. It connects this to becoming the father of all who believe through uncircumcision, and having righteousness credited to them. The verse is taken from Paul’s letter to the Romans, and addresses the relationship between Jewish circumcision and faith.
[ROM.4.12] And [God is] the father of those undergoing the cutting away of the foreskin, not only to those from whom the foreskin is cut away alone, but also to those walking in the footsteps of the faith in uncircumcision of our father Abraham. [§]
kai patera peritomes tois ouk ek peritomes monon alla kai tois stoichousin tois ichnesin tes en akrobystia pisteos tou patros hemon Abraam.
This verse discusses the father of circumcision, not only to those who are circumcised, but also to those who follow the steps of the faith in uncircumcision of our father Abraham. The verse speaks of faith being accessible to all, regardless of physical sign of covenant. The original text refers to Abraham as 'Abraam', a variant spelling.
[ROM.4.13] For the promise to Abraham and to his seed was not through law, to be heir of the world, but through the righteousness of faith. [§]
Hu gar dia nomou he epangelia to Abraham e to spermati autou, to kleronomon auton einai kosmu, alla dia dikaiosunes pisteos.
This verse discusses the promise made to Abraham and his seed, clarifying that it was not through adherence to law, but through the righteousness of faith. 'Hu gar' means 'for'. 'Dia' means 'through'. 'Nomou' refers to 'law'. 'He epangelia' means 'the promise'. 'To Abraham' means 'to Abraham'. 'E to spermati autou' means 'or to his seed'. 'To kleronomon auton einai kosmu' means 'to be heir of the world'. 'Alla' means 'but'. 'Dia dikaiosunes pisteos' means 'through righteousness of faith'.
[ROM.4.14] For if the heirs are of law, then faith is made void and the promise is cancelled. [§]
ei gar hoi ek nomou klēronomoi, kekenōtai hē pistis kai katērgētai hē epangelia
This verse discusses the relationship between inheritance through law and the promise made through faith. If inheritance comes through obedience to law, then faith becomes empty and the promise is nullified. The words here are discussing a conditional statement; 'if' this is true, 'then' that is the result. "Nomou" refers to 'law'. "klēronomoi" refers to 'heirs'. "pistis" refers to 'faith'. "epangelia" refers to 'promise'.
[ROM.4.15] For the law works wrath, but where there is no law, neither is there transgression. [§]
gar ho nomos orgen katergazetai, hou de ouk estin nomos oude parabasis.
This verse comes from the New Testament, specifically Romans 3:20. It discusses the function of law and its relationship to sin. "gar" is a conjunction meaning "for". "ho nomos" means "the law". "orgen" means "wrath". "katergazetai" means "works" or "produces". "hou de" means "of which, however". "ouk estin" means "there is not". "parabasis" means "transgression". The verse is stating that law brings about wrath, but where there is no law, there is no transgression.
[ROM.4.16] Therefore, through faith, so that it is by grace, the promise may be certain for all offspring, not for that which is from the law alone, but also for that which is from the faith of Abraham, who is the father of all of us. [§]
Dee-ah too-too ek pis-tees, hee-nah kah-tah hah-reen, eis toh ee-nai veh-bay-ahn teen eh-pah-gel-ee-ahn pan-tee toh sperm-ah-tee, oo toh ek too no-moo mo-non ah-lah kah-ee toh ek pis-tees Ahv-rah-ahm, hos es-tee pah-tehr pan-ton heh-mon.
This verse discusses justification by faith, not by works of the law. It states that the promise is secure for all the offspring, not just those descended from the law, but also from the faith of Abraham, who is the father of us all. The original verse is in Koine Greek. The original text contains a discussion of the promise made to Abraham and his descendants, and emphasizes that this promise is available through faith, not through adherence to the law.
[ROM.4.17] As it is written, for I have set you as father of many nations, before whom he believed, God, the one giving life to the dead, and calling things which do not exist as if they exist. [§]
kathōs gegraphai hoti patera pollōn ethnōn tetheika se, katenanti hou episteusen theou tou zōopoiountos tous nekrous kai kalountos ta mē onta hōs onta.
This verse originates from the Septuagint, a Greek translation of the Hebrew Bible. It quotes a passage from Genesis 17:5. The verse speaks of God establishing a certain person as the father of many nations. It also refers to God as the one who gives life to the dead and calls things that do not exist into being. We will use literal translations of the divine names as requested. The verse is about God establishing Abraham as the father of many nations, and his power over life and existence.
[ROM.4.18] Which against hope, upon hope, he believed into becoming a father of many nations according to that was said: thus will be your seed. [§]
Hos par' elpida ep' elpidi epistevsen eis to genesthai auton patera pollon ethnon kata to eiremenon: houtos estai to sperma sou.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes Abraham's faith that he would become the father of many nations, even against hope. "Hos" is a relative pronoun meaning "which." "Par" means "contrary to," "against." "Elpida" means "hope." "Ep" is a preposition meaning "upon." "Epistevsen" means "he believed." "Eis" means "into." "Genesthai" means "to become." "Auton" is a pronoun meaning "him." "Patera" means "father." "Pollon" means "many." "Ethnon" means "nations." "Kata" means "according to." "Eiremenon" means "that was said." "Houtos" means "thus," "so." "Estai" means "will be." "Sperma" means "seed." "Sou" means "your".
[ROM.4.19] And not having weakened in the trust, he understood his own body [already] as if dead, being a hundred years old, and the deadness of Sarah’s womb. [§]
kai mee asthenesas tee pistei katenoesen to heautou soma [ede] nenekromenon, hekatontaetees pou huparchon, kai teen nekrosin tees meetras Sarras.
This verse discusses Abraham's unwavering faith. It states that he did not weaken in faith when considering his own body, already as good as dead because of his age (100 years old), and the deadness of Sarah's womb. The original text is Greek, but is being presented as if it were an ancient text referencing the divine.
[ROM.4.20] But to the promise of God, disbelief did not cause a division, rather faith caused strength, giving glory to God. [§]
eis de ten epangelian tou theou ou diekrithē tē apostia all’ enedynamōthē tē pistei, dous dόxan tō theō
This verse discusses how God’s promise is not invalidated by disbelief, but rather strengthened by faith, and glory is given to God. ‘Theos’ means ‘God’. ‘Epangelia’ means ‘promise’. ‘Apostia’ means ‘disbelief’. ‘Pistis’ means ‘faith’. ‘Doxa’ means ‘glory’.
[ROM.4.21] And being fully persuaded that what the Gods promised, They are able to perform. [§]
kai plerophoretheis hoti ho epēggeltai dynatos estin kai poiesai
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It means, 'and being fully persuaded that what He promised He is able to perform.' The key components are 'plerophoretheis' which means fully persuaded, 'epēggeltai' which is what He promised, 'dynatos estin' which means He is able, and 'poiesai' which means to do or perform. It is important to note that this text does not contain any of the names of God that require translation.
[ROM.4.22] Therefore, it was counted to him for righteousness. [§]
dee-oh kai eh-log-is-theh ow-toh eis dee-kai-oh-soo-nehn
This verse is from the Greek Septuagint. The words are: 'dio' (therefore), 'kai' (and), 'elogisthē' (was reckoned/counted), 'autō' (to him), 'eis' (into/for), 'dikaiosynēn' (righteousness). The verse speaks of something being reckoned to someone for righteousness.
[ROM.4.23] But it was not written for him alone that it was accounted to him. [§]
Ook egrapheh deh di' auton monon hoti elogisthē autō
This phrase means 'But it was not written for him alone that it was reckoned to him.' It describes a situation where something was not solely intended for one person, but was also considered on their behalf. The Greek uses a dative case to show 'to him' and 'on behalf of him'.
[ROM.4.24] But also through us, to whom it will be reckoned, to those believing upon the one who raised Jesus, our Lord, from the dead. [§]
alla kai di hemas, hois mellei logizesthai, tois pisteuousin epi ton egeiranta Iesoun ton kurion hemon ek nekron
This verse speaks of those for whom it will be reckoned, those who believe upon the one who raised Jesus, our Lord, from the dead. 'alla' means 'but also', 'kai' means 'and', 'di' means 'through', 'hemas' means 'us', 'hois' means 'to whom', 'mellei' means 'it is about to/will', 'logizesthai' means 'to be reckoned', 'tois' means 'to the', 'pisteuousin' means 'they believe', 'epi' means 'upon', 'ton' means 'the', 'egeiranta' means 'the one having raised', 'Iesoun' means 'Jesus', 'kurion' means 'Lord', 'hemon' means 'our', 'ek' means 'from', 'nekron' means 'dead (plural)'.
[ROM.4.25] Who was delivered up because of our transgressions and was raised for the justification of us. [§]
hos paredothe dia ta paraptoomata hemoon kai egerthe dia ten dikaiosin hemoon
This verse is from the New Testament, specifically Romans 4:25. It describes the sacrifice and resurrection of Jesus. 'hos' refers to 'who'. 'paredothe' means 'was delivered up'. 'dia' means 'because of' or 'for'. 'ta paraptoomata hemoon' means 'our transgressions'. 'kai' means 'and'. 'egerthe' means 'was raised'. 'dia ten dikaiosin hemoon' means 'for the justification of us'.
ROM.5
[ROM.5.1] Therefore, having been justified out of faith, we have peace toward the God through the Lord of us Jesus Christ. [§]
dee-kai-oh-thehn-tes oon ek pis-teh-os eh-ree-nay-n eh-kho-men pros ton the-on dee-ah too kee-ree-oh heme-on ee-ay-soos khree-stoo
This verse discusses being justified by faith and having peace with God through our Lord Jesus Christ. "Δικαιωθέντες" means 'having been justified'. "ἐκ πίστεως" means 'out of faith'. "εἰρήνην ἔχομεν" means 'we have peace'. "πρὸς τὸν θεὸν" means 'toward the God'. "διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" means 'through the Lord of us Jesus Christ'.
[ROM.5.2] Through whom also we have obtained access by faith into this grace in which we stand and boast in hope of the glory of God. [§]
dee hoo kai teen prosagogeen escheekamen [tee pistei] eis teen charin tauten en hee hestekamen kai kauchometha ep' elpidi tees doxes tou theou.
This verse describes how we have received access through faith into a state of grace, in which we stand and boast in the hope of God's glory. The original text utilizes terms reflecting a specific theological perspective within early Christian thought.
[ROM.5.3] Not only this, but we also boast in tribulations, knowing that tribulation produces endurance. [§]
ou monon de, alla kai kauchometha en tais thlipesin, eidotes hoti he thlipsis hypomone katergazetai
This verse is from the Septuagint, the Greek translation of the Old Testament. It speaks of rejoicing even in tribulations, understanding that hardship produces endurance. The original Greek utilizes words that express concepts related to suffering, knowledge, and the result of perseverance. There are no names of God in this verse, so it does not require any name translation.
[ROM.5.4] But the endurance produces a proof, and the proof hope. [§]
heh deh hu-po-mo-nee doh-kee-mehn, heh deh doh-kee-mee el-pee-dah.
This verse originates from the New Testament, specifically Romans 5:4, but is presented in its original Koine Greek form. The verse discusses the relationship between endurance, character, and hope. 'Hē' is the definite article 'the.' 'De' is a connective particle, often translated as 'and,' 'but,' or 'now.' 'Hupomonē' refers to endurance or perseverance. 'Dokimē' means proof, testing, or approved character. 'Elpis' is hope. The verse speaks of endurance producing character and character producing 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 given to us. [§]
hoh deh elpis oo katayskhunei, hoti hee agapeh too theou ekkehkutai en tais kardiais hemon dia pneumatos hagiu too dothantis hemin.
This verse discusses hope and God's love. 'Elpis' means hope. 'Katayskhunei' means to be ashamed. 'Agape' refers to love. 'Theou' means of God. 'Ekkehkutai' means is poured out. 'Kardiais' means hearts. 'Pneumatos' means spirit. 'Hagiu' means holy. 'Dothantis' means having given.
[ROM.5.6] For Christ died for the ungodly while we were still weak. [§]
eti gar Christos ontōn hēmōn asthenōn eti kata kairon hyper asebōn apethanen
This verse discusses the timing of Christ's death in relation to ungodly people, while humanity was still weak. 'eti' means 'still', 'gar' means 'for', 'Christos' is 'Christ', 'ontōn' is a participle meaning 'being', 'hēmōn' is 'of us', 'asthenōn' is 'weak', 'kata' means 'according to' or 'at', 'kairon' means 'time' or 'season', 'hyper' means 'on behalf of' or 'for', 'asebōn' means 'the ungodly', and 'apethanen' means 'died'.
[ROM.5.7] For it is rare that anyone would die for a righteous person, but for a good person, perhaps someone would even dare to die. [§]
For scarcely will someone die for a righteous person, for for the good one perhaps someone even dares to die.
This verse discusses the relative value of dying for a righteous person versus dying for a good person. The original Greek suggests that while it's rare for someone to sacrifice themselves for a righteous individual, they might be willing to do so for someone perceived as simply 'good'. This is a statement about differing levels of moral worth or perceived benefit in making such a sacrifice. The original text contains complex grammatical structures and relies on nuance that requires careful translation.
[ROM.5.8] God demonstrates God's own love for us, in that while we were still sinners, Christ died for us. [§]
ho theos epideiknuen ten heautou agapen eis hemas hoti eti hamartolononton hemon Christos hyper hemon apethanen
This verse discusses how God demonstrates God's love for us. The verse states that while we were still sinners, Christ died on our behalf. 'Theos' means 'God', 'agape' is a specific type of love, often translated as unconditional love, and 'Christos' refers to the Messiah or anointed one. The use of 'hyper' indicates dying 'on behalf of' or 'for' someone.
[ROM.5.9] Therefore, much more, having been declared righteous now in the blood of him, we will be saved through him from wrath. [§]
polloo oon mallon dikaiothentes noon en to haimati autoou sotheesometha di’ autoou apo tees orgees.
This verse speaks of being justified and saved through the blood of a divine being, and being delivered from wrath. The words used indicate a process of being declared righteous and experiencing salvation as a result. The preposition 'di' indicates the means by which this happens – 'through' the divine being.
[ROM.5.10] For if, being enemies, we were reconciled to God through the death of his son, much more, being reconciled, we will be saved in his life. [§]
ei gar echthroi ontēs katēllagmen tō theō dia tou thanatou tou huiou autou, polloi mallon katallagentes sōthēsometha en tē zōē autou
This verse discusses reconciliation with God through the death of his son. "ei gar" means "for if". "echthroi ontēs" means "being enemies". "katēllagmen" means "we have been reconciled". "tō theō" means "with God". "dia tou thanatou tou huiou autou" means "through the death of his son". "polloi mallon" means "much more". "katallagentes" means "being reconciled". "sōthēsometha" means "we will be saved". "en tē zōē autou" means "in his life". The overall context is that if God reconciled with us while we were enemies through the sacrifice of his son, how much more will he save us now that we are reconciled to him?
[ROM.5.11] Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. [§]
ou monon de, alla kai kauchomenoi en to theō dia tou kuriou hēmōn Iēsou Christou di’ hou nun tēn katallagēn elabomen.
This verse is from the New Testament, specifically Romans 5:11. It speaks of rejoicing in God through our Lord Jesus Christ, through whom we have received reconciliation. The terms used are standard New Testament Greek referencing the God of Israel and the person of Jesus Christ, referred to as 'my Lord'. 'The Gods' is not present in this text, but 'God' is.
[ROM.5.12] Therefore, just as through one man sin entered into the world, and through the sin, death, and thus into all people death passed, on account of which all have sinned. [§]
Dia touto hosper di’ henos anthropos he hamartia eis ton kosmon eiselthen kai dia tes hamartias ho thanatos, kai houtos eis pantas anthropos ho thanatos dieelthen, eph’ ho pantes hemarton.
This verse discusses how sin entered the world and brought death to all people. It states that sin came into the world through one man, and death came through sin. Consequently, death passed to all people because everyone has sinned.
[ROM.5.13] For until the law, sin was in the world, but sin is not reckoned without law. [§]
akhri gar nomou hamartia en kosmo, hamartia de ouk ellogetai me ontos nomou
This verse discusses the relationship between sin and the law. 'Akhri gar' means 'until for' or 'until because'. 'Nomou' means 'of the law'. 'Hamartia' means 'sin'. 'En kosmo' means 'in the world'. 'De' is a connecting particle similar to 'and' or 'but'. 'Ouk ellogetai' means 'is not imputed' or 'is not reckoned'. 'Me ontos nomou' means 'not being of law' or 'without law'. The verse essentially states that sin existed in the world before the law, and sin cannot be reckoned when there is no law.
[ROM.5.14] But death ruled from Adam until Moses, and even over those who had not sinned, in the likeness of Adam’s transgression. Adam is a pattern of the one who is to come. [§]
all' ebasileusen ho thanatos apo Adam mechri Moseos kai epi tous me hamartesantas epi to homoioomati tes parabasews Adam hos estin tupos tou mellontos.
This verse describes the reign of death from Adam to Moses, and its application even to those who did not sin themselves, but are considered as having done so in the likeness of Adam’s transgression. Adam is presented as a type, or foreshadowing, of what is to come.
[ROM.5.15] But not as the transgression, so also the grace. For if through the transgression of one, many died, much more did the grace of God and the gift overflow to the many through the grace of one man, Jesus the Anointed. [§]
All’ ouch hōs to paraptōma, houtōs kai to charisma; ei gar tō tou henos paraptōmati hoi polloi apethanon, polloi mallon hē charis tou theou kai hē dōrea en chariti tē tou henos anthrōpou Iēsou Christou eis tous pollous eperisseusen.
This verse discusses the contrast between the transgression of Adam and the grace of God. The verse explains how death came through one man's sin, but God's grace, offered through one man, Jesus Christ, abounds to many. 'Paraptōma' refers to a transgression or offense. 'Charisma' refers to a gift, specifically grace. 'Theos' means God. 'Anthrōpos' means man. 'Christos' means anointed.
[ROM.5.16] And not as through one sin came the gift; for indeed, judgment arises from one [instance] to condemnation, but the grace comes from many trespasses to justification. [§]
kai oukh hos di' henos hamartesantos to dōrēma; to men gar krima ex henos eis katakrima, to de charisma ek pollōn paraptōmatōn eis dikaiōma.
This verse discusses the nature of sin and grace. It contrasts a single transgression resulting in judgment with multiple transgressions leading to justification. The verse uses 'one' transgression in relation to 'judgment' and 'many' transgressions in relation to 'justification'. It argues that grace abounds even when sin abounds.
[ROM.5.17] For if death has reigned through one transgression of the Gods, much more those receiving the abundance of grace and the gift of righteousness will reign in life through the one Jesus Christ. [§]
ei gar toi tou henos paraptomati ho thanatos ebasileusen dia tou henos, polloo mallon hoi ten perisseian tes charitos kai tes doreas tes dikaiosunes lambanontes en zoe basileuousin dia tou henos Iesou Christou.
This verse discusses the contrast between the reign of death brought about by one transgression and the reign of life received through one person, Jesus Christ. 'The Gods' are understood as those who bestow grace and the gift of righteousness. The 'one' refers to Adam in the first instance, and Jesus Christ in the second. The verse emphasizes the abundant provision of grace and righteousness available to those who receive it through Jesus Christ.
[ROM.5.18] Therefore, as through one failing judgment came upon all people, so also through one righteous act justification for life came upon all people. [§]
Therefore, just as through one trespass condemnation came to all people, so also through one act of righteousness justification for life came to all people.
This verse discusses the concept of inherited guilt and justification through a single act. The verse uses parallels to illustrate the impact of Adam’s sin and the redemptive work of another. The key concepts are ‘trespass’ representing sin, ‘condemnation’ as the result of sin, ‘righteousness’ as a corrective action, and ‘justification’ as being declared righteous. The verse speaks of a universal impact, affecting ‘all people’.
[ROM.5.19] For just as the many were made sinners through the disobedience of one man, so also the many will be made righteous through the obedience of one man. [§]
hosper gar dia tes parakoes tou henos anthropou hamartoloi katestathesan hoi polloi, houtos kai dia tes hypakoes tou henos dikaioi katastathesontai hoi polloi.
This verse discusses how sin entered the world through one person's disobedience and how righteousness can come through one person's obedience. The verse uses parallel structure to highlight this comparison. ‘Parakoe’ refers to disobedience, and ‘hypakoe’ refers to obedience. ‘Henos anthropou’ means ‘of one man’ and ‘hoi polloi’ means ‘the many’. ‘Katestathesan’ and ‘katastathesontai’ are both forms of ‘to become’ or ‘to be made’.
[ROM.5.20] The law also came in, so that the transgression would increase. And where the transgression increased, the grace surpassed it. [§]
nomos de pareiselthen, hina pleonasei to paraptohma; hou de epelonasen he hamartia, hypereperisseusen he charis.
This verse discusses the relationship between law, transgression, and grace. 'Nomos' refers to law. 'Pareiselthen' signifies 'came in' or 'was introduced'. 'Paraptohma' denotes 'transgression' or 'offense'. 'Hamarita' means 'sin'. 'Charis' is 'grace'. The verse states that law entered so that the transgression might abound, and where the transgression increased, grace surpassed it.
[ROM.5.21] So that just as sin reigned through death, so also may grace reign through righteousness to eternal life through Jesus Christ, our Lord. [§]
hina hosper ebasileusen he hamartia en to thanato, houtos kai he charis basileusei dia dikaiosunes eis zoen aionion dia Iesou Christou tou kuriou hemon.
This verse speaks of the reign of sin through death, contrasted with the reign of grace through righteousness leading to eternal life through Jesus Christ, our Lord. The original text is Greek, and the intent is to convey the literal meaning without theological presuppositions based on traditional translation.
ROM.6
[ROM.6.1] What then shall we say? Shall we remain in wrongdoing so that favor may increase? [§]
What then shall we say? Shall we continue in sin so that grace may abound?
This verse poses a rhetorical question. It anticipates and refutes an objection to the idea of grace. The objection is that if grace is powerful enough to forgive all sins, then people might be encouraged to sin more, believing that the greater their sin, the greater the grace they will receive. The verse challenges this idea.
[ROM.6.2] May that not be. If we have died to sin, how can we continue to live in it? [§]
may it not be. those who died to sin, how will we still live in it?
This verse poses a rhetorical question. It expresses disbelief that someone who has died to sin would continue to live in sin. The Greek text uses a strong negative construction ("may it not be") followed by a hypothetical situation presented as a question. The verse is about the incompatibility of genuine faith and continued sin.
[ROM.6.3] Are you unaware that all those who have been baptized into Christ Jesus have been baptized into his death? [§]
hay agnoeete hoti hosoi ebaptisthemen eis Christon Iesoun, eis ton thanaton autou ebaptisthemen?
This verse asks if the readers are unaware that those who have been baptized into Christ Jesus have been baptized into his death. The verse uses 'hosoi' meaning 'as many as' or 'those who'. The form 'ebaptisthemen' indicates a perfect passive indicative mood, meaning 'have been baptized'. 'Eis' means 'into'. The verse is a rhetorical question, implying that the readers *should* know this.
[ROM.6.4] Therefore, we were buried with him through baptism into death, so that just as Christ was raised from the dead by the glory of the Father, so we also might walk in newness of life. [§]
sune-ta-phe-men oon au-to dee-ah too bap-tee-sma-tos eis ton tha-na-ton, hee-na hos-per eh-ger-the Khrees-tos ek nek-ron dee-ah tees dox-es too pa-tros, hoo-tos kai hee-meis en kai-no-tee zo-es per-ee-pa-te-so-men.
This verse speaks of being buried with Christ through baptism into death, so that, as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. The names of God do not appear in this verse, so there is no direct translation needed.
[ROM.6.5] If indeed we have become united to the likeness of His death, then also we will be of the resurrection. [§]
If indeed we have become united to the likeness of His death, also we will be of the resurrection.
This verse discusses participation in Christ’s death and resurrection. The original Greek uses terms indicating a shared nature or likeness. The core idea is that as believers share in Christ's death, they will also share in His resurrection. The 'homoima' implies a resemblance or likeness, not necessarily an identical copy.
[ROM.6.6] Knowing this, that our former human self was co-crucified, in order that the body of sin might be nullified, so that we might no longer be slaves to sin. [§]
too-toh ginoh-skon-tes ho-tee ho pa-lai-os he-mon an-thro-pos sun-es-tau-roh-the, hee-na ka-tar-ge-the-thee toh soh-ma tees ha-mar-tee-as, too mee-keh-tee doo-leu-ein he-mas tee ha-mar-tee-ah.
This verse discusses knowing that our old self was crucified with Christ, so that the body of sin might be done away with, and we should no longer be enslaved to sin. The verse is written in the original Greek using a particular grammatical structure. To translate this into English, it's important to be aware of the nuances of the original text and how they translate into proper English grammar.
[ROM.6.7] For the one who has died is justified from sin. [§]
ho gar apothanon dedikaiotai apo tes hamartias
This verse is from Romans 6:7 in the New Testament. It discusses justification from sin through death. 'ho' is the definite article 'the'. 'gar' means 'for'. 'apothanon' is the aorist passive participle of 'apothnesko', meaning 'to die'. 'dedikaiotai' is the present passive indicative of 'dikaioo', meaning 'to justify'. 'apo' means 'from'. 'tes' is the definite article 'the' in the genitive case. 'hamartias' is the genitive case of 'hamartia', meaning 'sin'. Therefore, the verse speaks of someone who has died being justified from sin.
[ROM.6.8] If indeed we died with the Anointed One, we believe that also with him we will live. [§]
if indeed we died with the Anointed One, we believe that also with him we will live
This verse discusses a spiritual death and resurrection connected to the 'Anointed One' (Christ). The original Greek uses 'syn' which means 'with' and implies a shared experience of both death and life. The 'autoi' refers to 'him', meaning 'with the Anointed One'.
[ROM.6.9] Knowing that Christ, having been raised from the dead, no longer dies, death no longer rules over him. [§]
ei-do-tes ho-ti Khri-stos eg-er-theis ek nek-ron ou-ke-ti a-po-thnes-kei, tha-na-tos au-tou ou-ke-ti ku-ri-eu-ei.
This verse speaks about the resurrection of Christ and its implications for death's power over him. "Eidotes" means knowing. "Christos" is Christ. "Egertheis" means having been raised. "Ek nekron" means from the dead. "Ouketi" means no longer. "Apothneskei" means dies. "Thanatos" means death. "Autou" means of him. "Kurieuie" means rules or has dominion.
[ROM.6.10] For the one who died, died to the sin, once for all. But the one who lives, lives to the God. [§]
ho gar apethanen, te hamartia apethanen ephapax. ho de zai, zai to theos.
This verse discusses the implications of death and life in relation to sin and God. 'ho gar' means 'for', indicating a reason. 'apethanen' means 'died'. 'te hamartia' means 'the sin'. 'ephapax' means 'once for all'. 'ho de' means 'but'. 'zai' means 'lives'. 'to theos' means 'the God'.
[ROM.6.11] So also, consider yourselves to be dead to sin, but alive to the God in Christ Jesus. [§]
houtos kai humeis logizesthe heautous einai nekrous men te hamartia zontas de to theos en Christos Iesous
This verse speaks to believers being considered dead to sin, but alive to God through Christ Jesus. 'houtos' means 'thus' or 'so'. 'kai' means 'and'. 'humeis' means 'you' (plural). 'logizesthe' means 'consider' or 'reckon'. 'heautous' means 'yourselves'. 'einai' means 'to be'. 'nekrous' means 'dead'. 'men' is a particle used to introduce the first part of a contrast. 'te' is a particle connecting 'men' to the preceding word. 'hamartia' means 'sin'. 'zontas' means 'living'. 'de' is a particle introducing the second part of a contrast. 'to theos' means 'the God'. 'en' means 'in'. 'Christos Iesous' is the name 'Christ Jesus'.
[ROM.6.12] Therefore, may sin not rule in your mortal body for the purpose of obeying its desires. [§]
May therefore sin not reign in your mortal body to the obedience of its desires.
This verse uses the negative imperative mood, indicating a prohibition. 'Basileuo' means 'to reign' or 'to rule'. 'Hamartia' means 'sin'. 'Thnetos' means 'mortal'. 'Soma' means 'body'. 'Hypakouo' means 'to obey'. 'Epithumia' means 'desire'. The structure follows a classical imperative sentence format, calling for an action *not* to be taken.
[ROM.6.13] And do not present your body parts as weapons of unrighteousness to sin, but present yourselves to God as if from the dead, living, and present your body parts as weapons of righteousness to God. [§]
may-deh par-ee-STAN-teh ta MEL-ee hoo-MON HOP-la a-dee-KEE-as tee ha-mar-TEE-ay, al-LAH par-ee-STAN-teh hef-TOOS to-the-OH ha-THE-oh ho-says ek nek-RON ZON-tas kai ta MEL-ee hoo-MON HOP-la dee-kai-o-SOO-nees to-the-OH ha-THE-oh.
This verse uses strong imagery of presenting body parts as instruments. 'μηδὲ' means 'nor,' and it negates the following clause. 'παριστάνετε' means 'present' or 'offer.' 'τὰ μέλη ὑμῶν' means 'your body parts.' 'ὅπλα ἀδικίας' means 'weapons of unrighteousness.' 'τῇ ἁμαρτίᾳ' means 'to sin.' 'ἀλλὰ' means 'but.' 'παραστήσατε' is an imperative meaning 'present yourselves.' 'ἑαυτοὺς' means 'yourselves.' 'τῷ θεῷ' means 'to God.' 'ὡσεὶ' means 'as if.' 'ἐκ νεκρῶν' means 'from the dead.' 'ζῶντας' means 'living.' 'τὰ μέλη ὑμῶν' again means 'your body parts.' 'ὅπλα δικαιοσύνης' means 'weapons of righteousness.' 'τῷ θεῷ' again means 'to God.'
[ROM.6.14] For sin will not have dominion over you, because you are not under law, but under grace. [§]
hamartia gar humon ou kurieusei, ou gar este hupo nomon all hupo charin.
This verse discusses sin and its dominion over believers. "Hamartia" refers to sin, "kurieusei" means to lord over or dominate, "nomon" means law, and "charin" means grace. The verse is stating that sin will not dominate those who are under grace, not law.
[ROM.6.15] So then, shall we sin because we are not under law but under grace? May it never be! [§]
Tee oon? Hamartesomen, hoti ouk esmen hupo nomon all' hupo charin? Me genito.
This verse is from Romans 6:15 in the Greek New Testament. It poses a rhetorical question about whether, because believers are not under law but under grace, they should continue to sin. The verse immediately rejects this idea with a strong 'by no means!'. 'Tee oon?' means 'So then?' or 'What then?'. 'Hamartesomen' means 'shall we sin?'. 'Hoti' means 'that'. 'Ouk esmen' means 'we are not'. 'Hupo nomon' means 'under law'. 'All'' means 'but'. 'Hupo charin' means 'under grace'. 'Me genito' is a strong negative exclamation meaning 'by no means!' or 'may it never be!'.
[ROM.6.16] Do you not know that to whom you present yourselves as slaves for obedience, you are slaves to that one? Namely, to sin resulting in death, or to obedience resulting in righteousness? [§]
ouk oidate hoti hoi paristante heautous doulous eis hypakoen, douloi este hoi hypakouete, eito hamartias eis thanaton eito hypakoes eis dikaiosunen
This verse discusses the nature of servitude. It states that to whom you present yourselves as slaves to obey, to that one you are slaves. This servitude can lead to either death through sin or righteousness through obedience. It is a rhetorical question prompting reflection on the master one chooses to serve.
[ROM.6.17] Favor to God because you were slaves to sin, but you obeyed from the heart the pattern of teaching to which you were entrusted. [§]
kharis deh toh theos hoti ete douloi tes hamartias hupekousate deh ek kardias eis hon paredothe tupos didaches
This verse expresses gratitude to God because those addressed were formerly slaves to sin, but now obey from the heart the pattern of teaching to which they were entrusted. The word 'kharis' is often translated as 'grace,' but is more literally 'favor' or 'kindness'. 'Theos' is 'God'. 'Hamartia' is 'missing the mark,' or 'sin'. 'Hupekousate' is 'you obeyed'. 'Kardia' is 'heart'. 'Tupos' means 'pattern' or 'form', and 'didache' means 'teaching'.
[ROM.6.18] But having been liberated by God from sin, become enslaved to righteousness. [§]
el-eu-the-ro-the-men-tes de apo tees ha-mar-tee-as e-doo-lo-the-te tee di-kai-o-su-nee.
This verse discusses being freed from sin and becoming enslaved to righteousness. 'El' appears as a prefix within 'eu-the-ro-the-men-tes' and 'e-doo-lo-the-te', meaning 'God'. 'Tees' is a definite article meaning 'the'. 'Ha-mar-tee-as' refers to sin. 'Tee' is another definite article meaning 'the'. 'Di-kai-o-su-nee' means righteousness.
[ROM.6.19] I speak in human terms because of the weakness of your flesh. For just as you presented your body parts as slaves to impurity and lawlessness toward lawlessness, so now present your body parts as slaves to righteousness toward sanctification. [§]
Anthropēninon lego dia tēn astheneian tēs sarkos humōn. Hōsper gar parestēsate ta mēlē humōn doula tē akatharsīa kai tē anomia ēs tēn anomian, houtōs nūn parastēsate ta mēlē humōn doula tē dikaiosunē ēs hagiasmon.
This verse is written in Koine Greek and comes from Romans 6:19. It's a call to present one's body as a tool for righteousness, just as it was once a tool for sin. The verse speaks directly to people (humon). It contrasts past enslavement to impurity and lawlessness with the present possibility of enslavement to righteousness for the sake of sanctification. The original Greek uses several prepositions (dia, ēs, tē) to indicate purpose and direction.
[ROM.6.20] For when you were slaves to sin, you were free to righteousness. [§]
hot-eh gar doo-loy eh-te tees ha-mar-tee-as, el-eu-the-roy eh-te tee tee di-kai-o-soo-nee.
This verse discusses a transition from being enslaved to sin to being freed by righteousness. It's stating that when people were slaves to sin, they were simultaneously free in relation to righteousness, implying a different kind of freedom or a potential for freedom. The original Greek uses 'gar' as 'for', indicating a reason or explanation. 'Douloi' means 'slaves', 'hamartias' means 'of sin', 'eleutheroi' means 'free', and 'dikaiosune' means 'to righteousness'.
[ROM.6.21] What fruit did you have at that time? Concerning which now you are ashamed, for the end of those things is death. [§]
tee-nah oon kar-pon ei-kheh-teh toh-teh? ef’ hois nuyn ep-ays-khu-neh-stheh, toh gar teh-los ek-ei-non tha-na-tos.
This verse asks what fruit resulted from past actions, actions that now cause shame, as the end result of those actions is death. The original text uses rhetorical questions and refers back to prior behavior, implying a negative consequence. This is a complex sentence with conditional phrasing.
[ROM.6.22] Now, however, having been freed from the sin, but enslaved to the God, you have the fruit of you for sanctification, and the end is life eternal. [§]
nu-nee deh el-eu-the-ro-the-nen-tes a-po tees ha-mar-tee-as dou-lo-the-nen-tes deh to-i the-o-i ech-e-te ton kar-pon hu-mon eis ha-gia-smo-n, to deh te-los zo-en ai-o-nee-on.
This verse is originally in Koine Greek. 'νυνὶ' means 'now'. 'δὲ' is a particle often translated as 'and' or 'but'. 'ἐλευθερωθέντες' means 'having been freed'. 'ἀπὸ' means 'from'. 'τῆς ἁμαρτίας' means 'the sin'. 'δουλωθέντες' means 'having been enslaved'. 'τῷ θεῷ' means 'to the God'. 'ἔχετε' means 'you have'. 'τὸν καρπὸν ὑμῶν' means 'the fruit of you'. 'εἰς ἁγιασμόν' means 'into sanctification'. 'τὸ δὲ τέλος' means 'and the end'. 'ζωὴν αἰώνιον' means 'life eternal'.
[ROM.6.23] For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. [§]
ha gar opsonia tes hamartias thanatos, to de charisma tou theou zoe aionios en Christo Iesou to kurio hemon.
This verse discusses the wages of sin and the gift of God. 'Opsonia' refers to wages or payment. 'Hamartia' means sin. 'Thanatos' is death. 'Charisma' denotes a gift, favor, or grace. 'Theos' is God. 'Zoe' signifies life. 'Aionios' means eternal or everlasting. 'Christos' is Christ. 'Iesous' is Jesus. 'Kurios' means Lord. 'Hemon' means our.
ROM.7
[ROM.7.1] Are you ignorant, brothers, because I speak of the law? For the law dominates the person for as long as time they live. [§]
Hay agnoeete, adelphoi, ginouskin gar nomon laloo, hoti ho nomos kurieuei tou anthropou eph’ hosen chronon zai?
This verse is from the New Testament, specifically Romans 7:1. It is written in Koine Greek. The verse discusses the law and its effect on a person’s life as long as they live. “Hay” functions as an interrogative particle, indicating a question. “Agnoeete” means “you are ignorant.” “Adelphoi” means “brothers.” “Ginouskin” means “they know.” “Nomos” means “law.” “Laloo” means “I speak.” “Kurieuei” means “dominates” or “has mastery over.” “Anthropou” means “of the person” or “of mankind.” “Eph’ hosen chronon” means “for as long as time” or “during the time.” “Zai” means “he lives” or “they live”.
[ROM.7.2] For the woman who has a husband while he lives is bound by law to him. But if the husband dies, she is released from the law that bound her to the husband. [§]
gar ho upandros gune to zonti andri dedetai nomo, ea de apothanei ho aner, katargetai apo tou nomou tou andros.
This verse discusses a woman whose husband is still living and the law that binds her to him. It then states that if the husband dies, the law that bound her to him is nullified.
[ROM.7.3] Therefore, if the husband is living, she will be an adulteress if she becomes another man's. But if the husband dies, she is free from the law, so that she is not an adulteress having become another man's. [§]
ara oun zontos tou andros moichalis chrematisei ean genētai andri heterō; ean de apothanē ho anēr, eleuthera estin apo tou nomou, tou mē einai autēn moichalida genomenēn andri heterō.
This verse discusses the status of a woman whose husband is alive versus when he is dead, and whether or not she is considered an adulteress if she takes another husband. 'ara' is therefore, 'oun' is then, 'zontos' is living, 'tou andros' is the husband, 'moichalis' is an adulteress, 'chrematisei' will be, 'ean' if, 'genētai' becomes, 'andri heterō' another man, 'de' but, 'apothanē' dies, 'ho anēr' the husband, 'eleuthera estin' she is free, 'apo tou nomou' from the law, 'tou mē einai autēn moichalida genomenēn andri heterō' that she not be an adulteress having become another man's.
[ROM.7.4] Therefore, brothers of mine, you also were put to death to the law through the body of the Christ, so that you might become something else, the one raised from the dead, so that we may bear fruit for God. [§]
hōste, adelphoi mou, kai hymeis ethanatōthēte tō nomō dia tou sōmatos tou Christou, eis to genesthai humas heterō, tō ek nekrōn egerthēnti, hina karpophorēsōmen tō theō.
This verse discusses being put to death with the Law through the body of the Christ, so that we may become something else, namely, someone raised from the dead, in order that we may bear fruit for God. The original language is Koine Greek.
[ROM.7.5] For when we were in the flesh, the passions of the sins were being worked out in our members through the law, for the purpose of bearing fruit unto death. [§]
hot-eh gar eh-men en tee sar-kee, ta pa-thee-ma-ta ton ha-mar-tee-on ta dee-a too no-moo en-er-gay-et-o en tois mel-esin he-mon, eis to kar-po-fo-ree-sai to thee-na-to
This verse describes a past state of being 'in the flesh' where the passions of sins were actively working in the body's members through the law, ultimately leading to bearing fruit unto death. The verse is emphasizing a past condition, contrasted with a present or future state.
[ROM.7.6] Now indeed we have been released from the law, having died in which we were held, so that we may serve in newness of spirit and not in oldness of writing. [§]
nu-nee deh kat-air-geh-theh-men a-po too no-mo-oo a-po-tha-non-tes en hoo ka-tei-ho-men-tha, hoh-ste doo-loo-ein he-mas en kai-no-tee pneu-ma-tos kai oo pa-lai-o-tee gram-ma-tos.
This verse speaks of being released from the law through death, and consequently serving in a new way of the spirit, rather than in the old way of the written code. The original text uses very specific legal and theological terminology, but we are focusing on a literal translation of the concepts and words themselves.
[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. And indeed, I did not know desire unless the Law said, "You shall not desire." [§]
Tee oon eromen? Ho nomos hamartia? Me genito. Alla ten hamartian ouk egnon ei me dia nomou. Ten te gar epithumian ouk aidein ei me ho nomos elegen: ouk epithumeseis.
This verse is from the New Testament, Romans 7:7. It questions whether the Law itself is sinful because it reveals sin. The author argues that without the Law, he would not even know what sin is. The Law, by forbidding things, creates desire. The verse is a rhetorical question and subsequent explanation regarding the nature of sin and the Law.
[ROM.7.8] And sin, taking an opportunity through the command, worked in me every desire. For apart from the law, sin is dead. [§]
ha-harm-tee-ah dee-ah hah-en-to-leh kah-tee-er-gah-sah-toh beh-mee pah-san eh-pee-thoo-mee-ah kho-reesh gar no-moh harm-tee-ah neh-krah
This verse discusses how sin operates through the command. It states that sin, taking opportunity through the command, worked in me every desire. Apart from the law, sin is dead. The verse is using a specific understanding of how divine law interacts with human desire and the nature of sin itself. 'Harm-tee-ah' represents sin, 'En-to-leh' is the command, 'kah-tee-er-gah-sah-toh' is worked or accomplished, 'eh-pee-thoo-mee-ah' is desire, 'kho-reesh' is apart or without, 'no-moh' is the law, and 'neh-krah' is dead.
[ROM.7.9] But I was living without law formerly, and when the commandment came, the sin lived. [§]
ego de ezon choris nomou pote, elthousas de tes entoles he hamartia anezesen
This verse is from the Greek text of Romans 7:9. It describes a state of being without law and how the arrival of a commandment awakens sin. 'ego' means 'I', 'de' is a connecting particle, 'ezon' means 'was living', 'choris' means 'without', 'nomou' means 'law', 'pote' means 'formerly', 'elthousas' means 'having come', 'tes entoles' means 'the commandment', 'he hamartia' means 'the sin', and 'anezesen' means 'lived', 'came alive', or 'was awakened'.
[ROM.7.10] I, however, died and the command to life was found to me, this to death. [§]
eh-go deh a-peh-than kai hu-reh-theh moi ha en-toh-leh ha eis zo-een, ah-tee eis tha-na-ton.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. The verse expresses a paradoxical discovery: a command meant for life leads to death. The verse utilizes standard Greek grammatical structure and vocabulary.
[ROM.7.11] For sin, having taken an opportunity through the commandment, deceived me and through it killed. [§]
gar hamartia aformayn labousa dia tes entoles exepatēsen me kai di’ autēs apekteinen.
This verse discusses sin taking opportunity through a commandment and deceiving and killing. "gar" means "for" or "because". "hamartia" means "sin". "aformayn" means "an opportunity" or "a beginning". "labousa" is the participle of "lambano", meaning "having taken". "dia tēs entolēs" means "through the commandment". "exapatēsen" means "deceived". "me" means "me". "kai" means "and". "di’ autēs" means "through it". "apekteinen" means "killed".
[ROM.7.12] So the Law is holy, and the commandment is holy, righteous, and good. [§]
ho men nomos hagios kai he entole hagia kai dikaia kai agatha
This verse discusses the Law. "Nomos" refers to the Law. "Entole" refers to the commandment. "Hagios" means holy. "Dikaia" means righteous or just. "Agatha" means good. The verse states the Law and the commandment are holy, righteous, and good.
[ROM.7.13] Therefore, has the good become death to me? May it not be so. But sin, so that sin might be shown as sin, works death in me through the good, so that sin might become exceedingly sinful through the commandment. [§]
Ho oun agathon emoi egeneto thanatos? Me geneto. All’ he hamartia, hina phanei hamartia, dia tou agathou moi katergazomenē thanaton, hina genētai kath’ hyperbolēn hamartōlos hē hamartia dia tēs entolēs.
This verse comes from the apostle Paul’s argument in Romans 7. He is discussing the law and how it reveals sin. He asks rhetorically if the good (the law) has brought about death for him. He then immediately denies this, stating that sin, through the good (the law), produces death in him so that sin might appear exceedingly sinful through the commandment. The verse explores the paradoxical relationship between good and evil, law and sin, and life and death.
[ROM.7.14] For we know that the law is spiritual, but I am a fleshly one, having been sold under the sin. [§]
oi-da-men gar ho-ti ho no-mos pneu-ma-ti-kos es-tin, e-go de sar-ki-nos ei-mi pepra-me-nos hy-po ten ha-mar-ti-an.
This verse discusses the conflict between spiritual law and human nature. 'oi-da-men' means 'we know'. 'gar' is 'for'. 'ho nomos' means 'the law'. 'pneuma-ti-kos' is 'spiritual'. 'es-tin' is 'is'. 'e-go' is 'I'. 'sar-ki-nos' is 'fleshly' or 'carnal'. 'ei-mi' is 'am'. 'pepra-me-nos' is 'having been sold'. 'hy-po' is 'by/under'. 'ten ha-mar-ti-an' means 'the sin'.
[ROM.7.15] For what I am working out, I do not know. For it is not what I desire that I am doing, but what I hate, that is what I do. [§]
ho gar katergazomai ou ginōskō, ou gar ho thelō touto prassō, all’ ho misō touto poiō.
This verse is from the New Testament, specifically Romans 7:15. It expresses Paul's internal struggle with sin. The verse describes that Paul does not understand what he does, because he does not do what he wants to do, but rather what he hates. It's a statement about the conflict between his will and his actions, acknowledging the power of sin.
[ROM.7.16] But if what I do not wish, I do, I confess to the law that it is good. [§]
ei de ho ou thelo touto poio, symphemi to nomo hoti kalos.
This verse is from the Greek New Testament. 'ei de' means 'but if'. 'ho ou thelo' means 'what I do not wish'. 'touto poio' means 'I do this'. 'symphemi' means 'I confess, agree with'. 'to nomo' means 'to the law'. 'hoti' means 'that'. 'kalos' means 'good'. The verse presents a conditional statement: if one does what one does not wish, then one agrees with the law that it is good.
[ROM.7.17] But now, it is no longer I who am working this, but the sin dwelling in me. [§]
nu-nee deh oo-keh-tee eh-go ka-ter-gah-zo-mai au-to al-lah heh oi-koo-sah en eh-moi ha-mar-tee-ah.
This verse discusses a shift in agency. The speaker states they are no longer the one actively performing an action, but rather, a dwelling sin within them is the one doing so. "νυνὶ δὲ" means 'now however'. "οὐκέτι" means 'no longer'. "ἐγὼ" means 'I'. "κατεργάζομαι" means 'I work' or 'I accomplish'. "αὐτὸ" means 'it'. "ἀλλ’" means 'but'. "ἡ οἰκοῦσα" means 'the one dwelling'. "ἐν ἐμοὶ" means 'in me'. "ἁμαρτία" means 'sin'.
[ROM.7.18] For I know that no goodness resides within me, that is, within my flesh. Goodness is present with me to will, but not to accomplish what is good. [§]
oi-da gar ho-ti ouk oi-kei en emoi, tout' estin en tee sar-kee moo, a-ga-thon; to gar the-lein pa-ra-kei-tai moi, to de ka-ter-ga-zes-thai to ka-lon ou.
This verse is from the New Testament, specifically Romans 7:18. It expresses a struggle with sin. The speaker acknowledges that no good dwells within their flesh. They have the desire to do good, but are unable to accomplish it. The verse uses the concept of ‘dwelling’ within, and states the will to do good is present, but the ability to *do* good is not.
[ROM.7.19] For not what I desire do I do, good, but what I do not desire, this evil I practice. [§]
oo gar ho thelo poio agathon, all' ho ou thelo kakon touto prasso.
This verse is from the Greek New Testament (Romans 7:19). It discusses the internal struggle between good and evil desires. The verse states that the speaker does not do the good they want to do, but rather the evil they do not want to do. The words 'gar', 'ho', 'thelo', 'poio', 'agathon', 'all', 'ou', 'kakon', and 'prasso' are all common Greek words that can be directly translated. The word 'touto' means 'this'.
[ROM.7.20] But if that which I do not desire is what I do, then it is no longer I who am working this, but the sin that resides within me. [§]
ei de ho ou thelo [ego] touto poio, ouketi ego katergazomai auto all' he oikousa en emoi hamartia.
This verse discusses the conflict between the will of the speaker and the actions they perform. It states that if the speaker does something they do not desire, it is not the speaker who is acting, but the sin that resides within them. 'Ei de' means 'but if'. 'Ho ou thelo' means 'that which I do not desire'. 'Touto poio' means 'I do this'. 'Ouketi ego katergazomai auto' means 'no longer am I working this'. 'All' he oikousa en emoi hamartia' means 'but the sin residing in me'.
[ROM.7.21] I discover, therefore, the law that enables the one who wills for me to do good, because evil lies close to me. [§]
I discover, therefore, the law, to the one willing for me to do the good, because for me the bad lies close.
This verse describes a personal struggle with good and evil. The speaker discovers a 'law' or principle, not a legal code, that operates within them. This law is connected to the will to do good, but is counterbalanced by an internal presence of evil. The verse implies an internal conflict where both good and evil are present within the individual.
[ROM.7.22] For I have consented to the law of God according to the inner human being. [§]
I have consented to the law of God according to the inner person.
This verse discusses an internal agreement with the law of God. "συνήδομαι" means 'I have consented' or 'I agree with'. "τῷ νόμῳ τοῦ θεοῦ" is 'the law of God'. "κατὰ τὸν ἔσω ἄνθρωπον" means 'according to the inner person'.
[ROM.7.23] Now I see another law in my members, warring against the law of my mind and making me captive to the law of sin that exists in my members. [§]
blepo de heteron nomon en tois melesin mou antistrateuomenon to nomo tou noos mou kai aichmalotizonta me en to nomo tes hamartias to onti en tois melesin mou.
This verse describes a conflict within the speaker, a struggle between their will and a different law operating within their body, leading to captivity under the law of sin. The verse uses imagery of warfare and captivity to illustrate this internal conflict. This text is from the Septuagint translation of Romans 7:23.
[ROM.7.24] Woe to me, a human! Who will rescue me from this body of death? [§]
tal-ai'-po-ros eg-o' an'-thro-pos tis me ru'-se-tai ek tou so'-ma-tos tou tha-na'-tou tou'-tou?
This verse is from the New Testament, specifically Romans 7:24. It expresses a feeling of deep distress and helplessness. "Talai'-po-ros" signifies woe or misery. "An'-thro-pos" denotes humankind or a person. The question is a plea for deliverance from the body of death. The verse is not referencing any divine name, so no translation of a divine name is required.
[ROM.7.25] Grace however to God through Jesus Christ our Lord. Therefore then I myself with the mind serve the law of God, but with the flesh the law of sin. [§]
kharis deh toh theoh dia Ieesoos Khristoos too kurios hemoon. Ara oon autos ego toh men nooi dooleuo nomo theou tee deh sarki nomo hamarteeas.
This verse is from the New Testament, Romans 7:25. "kharis" means grace, favor, or kindness. "theos" is God. "dia" means through or by. "Ieesoos Khristoos" is Jesus Christ. "kurios" means lord. "ara" is therefore. "autos" is self, or I. "men" is on one hand. "nooi" is mind or intellect. "dooleuo" is to serve or obey. "nomo" is law. "tee deh" is to, or with respect to. "sarki" is flesh, or physical nature. "hamarteeas" is of sin. This verse expresses a struggle within Paul between his spiritual desire to obey God's law and his fleshly inclination toward sin.
ROM.8
[ROM.8.1] Therefore, now there is no condemnation to those in Christ Jesus. [§]
Oo-den ara noon ka-ta-kree-ma tois en Khrees-toe Ee-ay-soo
This verse is from the New Testament, specifically Romans 8:1. It is originally written in Koine Greek. 'Οὐδὲν' means 'nothing'. 'ἄρα' indicates a conclusion or inference. 'νῦν' means 'now'. 'κατάκριμα' means 'condemnation'. 'τοῖς' is a dative plural article meaning 'to those'. 'ἐν' means 'in'. 'Χριστῷ' is the dative singular of 'Christ'. 'Ἰησοῦ' is the dative singular of 'Jesus'. Therefore, the verse speaks of there being no condemnation for those who are in Christ Jesus.
[ROM.8.2] For the law of the spirit of life in the Anointed One, Jesus, has freed you from the law of sin and of death. [§]
ho gar nomos tou pneumatos tes zoes en Christo Iesou eleutherosen se apo tou nomou tes hamartias kai tou thanatou
This verse discusses the law of the spirit of life in Christ Jesus, which has freed someone from the law of sin and death. We are given words from the Koine Greek, but this request is for a translation that focuses on literal naming conventions based on older texts.
[ROM.8.3] For the impossible thing of the law, in which it is 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. [§]
Gar to adynaton tou nomou en ho asthenei dia tes sarkos, ho theos ton heautou huion pempsas en homoiōmati sarkos hamartias kai peri hamartias katekrinen ten hamartian en te sarki.
This verse discusses the impossibility of fulfilling the law due to the weakness of the flesh. It states that God sent his own son in the likeness of sinful flesh and condemned sin in the flesh. Each word is translated literally. 'Gar' is 'for', 'to' is 'the', 'adynaton' is 'impossible', 'tou nomou' is 'of the law', 'en ho' is 'in which', 'astheneo' is 'to be weak', 'dia tes sarkos' is 'through the flesh', 'ho theos' is 'the God', 'ton heautou huion' is 'his own son', 'pempo' is 'to send', 'en homoiōmati' is 'in the likeness of', 'sarkos hamartias' is 'flesh of sin', 'kai peri hamartias' is 'and concerning sin', 'katakrino' is 'to condemn', 'ten hamartian' is 'the sin', 'en te sarki' is 'in the flesh'.
[ROM.8.4] That the requirement of the law may be fulfilled in us, those who do not walk according to the flesh, but according to the spirit. [§]
hina to dikaioma tou nomou plerothe en hemin tois me kata sarka peripatousin alla kata pneuma
This verse discusses fulfilling the requirement of the law not through physical actions, but through the spirit. 'Dikaioma' refers to the requirement or justification of the law. 'Nomou' denotes the law itself. 'Plerothe' means to be fulfilled. 'En hemin' signifies 'in us'. 'Me kata sarka peripatousin' means 'those who do not walk according to the flesh'. 'Alla kata pneuma' means 'but according to the spirit'.
[ROM.8.5] For those who are according to the flesh think about the things of the flesh, but those who are according to the spirit think about the things of the spirit. [§]
hoi gar kata sarka ontes ta tes sarkos phronousin, hoi de kata pneuma ta tou pneumatos.
This verse discusses contrasting thought patterns based on one’s nature. Those who live according to the flesh think about things of the flesh. Those who live according to the spirit think about things of the spirit. The verse uses ‘kata’ meaning ‘according to’ and differentiates between thinking based on ‘sarka’ (flesh) and ‘pneuma’ (spirit). ‘Phroneousin’ is the verb ‘to think’ or ‘to be mindful of’.
[ROM.8.6] For the mindset of the flesh is death, but the mindset of the spirit is life and peace. [§]
gar frōnema tēs sarkos thanatos, to de frōnema tou pneumatos zōē kai eirēnē
This verse discusses the mindset, or disposition, of the flesh versus the mindset of the spirit. The 'flesh' here refers to human nature and worldly desires, while the 'spirit' refers to God's influence. The verse contrasts the outcomes of these two mindsets: death versus life and peace. 'Gar' simply means 'for'. 'Tēs' is a possessive article, and 'tou' is also a possessive article.
[ROM.8.7] Because the mindset of the flesh is hostility to God, for it does not submit to the law of God, nor is it able. [§]
dio-tee to fro-nee-ma tees sar-kos eh-kh-tra eis the-on, to gar no-mo tou the-ou ouch hu-po-tas-se-tai, ou-de gar du-na-tai.
This verse discusses the conflict between the natural inclination of the flesh and God. 'Fronema' refers to the mindset or disposition. 'Sarcos' means 'flesh', referencing human nature. 'Eis theon' means 'to God'. 'Nomou tou theou' is 'the law of God'. 'Ouch hupotassetai' means 'does not submit'. 'Ou-de gar dunatai' means 'nor is it able'.
[ROM.8.8] But those who are in flesh are not able to please the Gods. [§]
hoi de en sarki theoi aresai ou dynantai
This verse comes from Romans 8:8. 'Hoi' means 'the'. 'De' is a conjunction meaning 'and' or 'but'. 'En' means 'in'. 'Sarki' means 'flesh'. 'Theoi' is the plural of 'theos', meaning 'gods'. 'Aresai' is the infinitive of 'aresko', meaning 'to please'. 'Ou' is a negative particle meaning 'not'. 'Dynantai' is the third person plural present active indicative of 'dunamai', meaning 'to be able'. Therefore, the verse speaks of those who are in flesh not being able to please the gods.
[ROM.8.9] But you are not in flesh, but in spirit, if indeed the spirit of God dwells in you. And if anyone does not have the spirit of Christ, this one does not belong to him. [§]
Humeis de ouk este en sarki all' en pneumati, eiper pneuma theou oikei en humin. Ei de tis pneuma Christou ouk echei, houtos ouk estin autou.
This verse discusses being in the spirit rather than the flesh, and possessing the Spirit of God or the Spirit of Christ. 'Humeis' means 'you'. 'Sarki' refers to 'flesh', as in the physical body. 'Pneumati' means 'spirit'. 'Theou' is 'of God'. 'Oikei' means 'dwells'. 'Christou' is 'of Christ'. 'Echei' means 'have'. 'Houtos' means 'this one'.
[ROM.8.10] But if Christ is in you, the body is dead because of wrongdoing, but the spirit is life because of righteousness. [§]
ei de Christos en humin, to men soma nekron dia hamartian to de pneuma zoe dia dikaiosunen
This verse discusses the state of being with Christ. It contrasts the physical body, which is subject to death because of wrongdoing, with the spirit, which experiences life through righteousness. The verse uses 'Christos' which is a title, and is not a name of God, so it remains untranslated. 'Humin' means 'in you'.
[ROM.8.11] But if the spirit of the one who raised up Jesus from the dead dwells within you, the one who raised up Christ from the dead will give life also to your mortal bodies through the spirit of himself that dwells within you. [§]
ei de to pneuma tou egeirantos ton Iesoun ek nekron oikei en humin, ho egeiras Christon ek nekron zoopoiese kai ta thneta somata humon dia tou enoikountos autou pneumatos en humin.
This verse discusses the Holy Spirit, the one who raised Jesus from the dead, dwelling within believers. It states that the same power that resurrected Christ will also give life to their mortal bodies. The verse is using 'pneuma' which refers to spirit, breath, or wind. The verb 'egeiro' means 'to raise up', 'to awaken', or 'to arouse'. 'Zoopoieo' means 'to make alive'.
[ROM.8.12] Therefore, brothers, we are not debtors to the flesh to live according to the flesh. [§]
Therefore, brothers, we are debtors not to the flesh to live according to the flesh.
This verse discusses a debt owed, but not to physical desires. It is stating that believers are not indebted to live a life dictated by their physical nature. The original Greek uses a fairly straightforward sentence structure, so a literal translation will still read as understandable English.
[ROM.8.13] If you live according to the flesh, you are destined to die. But if through the spirit you put to death the deeds of the body, you will live. [§]
ei gar kata sarka zete, mellete apothneskein; ei de pneumati tas praxeis tou somatos thanatoute, zesehte.
This verse discusses living according to the flesh versus living according to the spirit. The verse argues that living according to the flesh leads to death, while mortifying (killing) the deeds of the body through the spirit leads to life. The Greek words in this passage refer to the physical body and the spiritual life force. The verse uses conditional statements – ‘if’ you live according to the flesh, ‘then’ you will die; ‘if’ you kill the deeds of the body through the spirit, ‘then’ 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 eisín
This verse states that those who are led by the Spirit of God are the sons of God. "Hosoi" means 'as many as' or 'those who'. "Gar" is a connective meaning 'for'. "Pneumati" is the dative singular of "pneuma", meaning 'spirit'. "Theou" is the genitive singular of "theos", meaning 'of God'. "Agontai" is the third-person plural present indicative of "ago", meaning 'they are led'. "Houtoi" means 'these' or 'those'. "Huioi" is the nominative plural of "huios", meaning 'sons'. "Theou" is again the genitive of "theos", meaning 'of God'. "Eisin" is the third-person plural present indicative of "eimi", meaning 'they are'.
[ROM.8.15] For you did not receive a spirit of slavery again into fear, but you received a spirit of adoption in which we cry out: 'my Lord, the Father.' [§]
ou gar elabete pneuma douleias palin eis phobon all' elabete pneuma uiothesias en ho krazomen: abba ho pater.
This verse from Romans 8:15 discusses the spirit received by believers. It contrasts a spirit of slavery that leads to fear with a spirit of adoption that leads to intimacy with God. "Abba" is an Aramaic word meaning "Father", used here as a term of endearment and familiarity. The verse states that believers haven't received a spirit causing fear, but one that enables them to cry out to God as 'Father'.
[ROM.8.16] The very Spirit bears witness with our spirit that we are children of God. [§]
the very Spirit bears witness with our spirit that we are children of God
This verse speaks of the Holy Spirit confirming to the human spirit the believer's status as a child of God. "αυτο" means "self" or "very". "το πνευμα" is "the Spirit". "συμμαρτυρεῖ" means "bears witness with". "τω πνευματι ημων" means "with our spirit". "οτι" means "that". "εσμεν" means "we are". "τεκνα" means "children". "θεου" means "of God".
[ROM.8.17] But if children, then also heirs. Heirs indeed of God, and co-heirs also with Christ, if we suffer with him, so that we may also be glorified with him. [§]
ei de tekna, kai kleronomoi; kleronomoi men theou, συγκληρονόμοι de Christou, eiper sympaschomen hina kai syndoxasthomen.
This verse discusses the relationship between believers and God, and between believers and Christ. It states that if believers are children, they are also heirs. They are heirs of God, and co-heirs with Christ, provided they also share in his sufferings, so that they may also share in his glory. The words translated here are 'children,' 'heirs,' 'God,' 'Christ,' 'suffer with,' and 'be glorified with.'
[ROM.8.18] For I reckon that the sufferings of the present time are not worthy in relation to the glory about to be revealed to us. [§]
Logizomai gar hoti ouk axia ta pathēmata tou nun kairou pros tēn mellousan doxan apokalypthenai eis hēmas.
This verse discusses the present sufferings compared to the future glory. 'Logizomai' means 'I reckon' or 'I consider'. 'Hoti' means 'that'. 'Ouk axia' means 'not worthy'. 'Ta pathēmata' means 'the sufferings'. 'Tou nun kairou' means 'of the present time'. 'Pros' means 'in relation to'. 'Tēn mellousan doxan' means 'the coming glory'. 'Apokalypthenai' means 'to be revealed'. 'Eis hēmas' means 'to us'.
[ROM.8.19] For the eager expectation of the creation awaits the revelation of the sons of God. [§]
gar hah apokaradokia tees kteeseos teen apokalupsin ton huion tou theou apekdechetai.
This verse comes from Romans 8:19. "gar" means "for". "hah" is the definite article, "the". "apokaradokia" means "eager expectation". "tees kteeseos" means "of the creation". "teen apokalupsin" means "the revelation". "ton huion" means "of the sons". "tou theou" means "of God". "apekdechetai" means "awaits". The verse describes the creation eagerly awaiting the revelation of God’s sons.
[ROM.8.20] For the creation was subjected to futility, not willingly but because of the one who subjected it, in hope. [§]
tay gar mataioteti hay ktisis hupetageh, ou hekousa alla dia ton hypotaxanta, eph’ elpidi
This verse discusses the creation being subjected to futility. 'Mataioteti' refers to emptiness or futility. 'Ktisis' means creation. 'Hupetageh' means was subjected. 'Hekousa' means willingly. 'Hypotaxanta' refers to the one who subjected. 'Elpidi' is hope.
[ROM.8.21] That even creation itself will be liberated 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.
This verse states that creation itself will be liberated from its bondage to decay and will participate in the glorious freedom belonging to the children of God. 'Hoti' means 'that' or 'because'. 'Kai' means 'also' or 'even'. 'Aute' means 'she' or 'it' (in this case, referring to creation). 'Ktisis' means 'creation'. 'Eleutherothesetai' means 'will be set free'. 'Apo' means 'from'. 'Tes douleias' means 'of the slavery'. 'Tes phthoras' means 'of the corruption'. 'Eis' means 'into'. 'Ten eleutherian' means 'the freedom'. 'Tes doxes' means 'of the glory'. 'Ton teknon' means 'of the children'. 'Tou theou' means 'of God'.
[ROM.8.22] For we know that the whole creation groans together and suffers labor pains until now. [§]
oi-da-men gar ho-ti pa-sa he kti-sis sus-te-na-zei kai sun-o-di-nei akh-ri tou nu-n
This verse comes from Romans 8:22. It states that all of creation groans together and suffers labor pains until now. 'Oida' is a form of 'to know' in the sense of recognizing a truth. 'Garp' is simply 'for'. 'Pasa' means 'all', and 'ktisis' is creation. 'Sustenazei' means 'groans together' and 'sunodinei' means 'suffers labor pains'. 'Akhri tou nun' means 'until now'.
[ROM.8.23] Not only this, but we ourselves also having the firstfruits of the Spirit, we groan inwardly while awaiting adoption, the release of our bodies. [§]
ou monon de, alla kai autoi ten aparchen tou pneumatos echontes, hemeis kai autoi en heautois stenazomen uiothetesian apekdechomenoi, ten apolutrosin tou somatos hemon.
This verse describes believers possessing the firstfruits of the Spirit and groaning inwardly while awaiting the redemption of their bodies. The verse uses the concept of 'firstfruits' as a sign of the entire harvest to come – in this case, complete redemption. It emphasizes an internal spiritual experience of longing and anticipation.
[ROM.8.24] For by hope we were saved. But hope that is seen is not hope. For who hopes for what they see? [§]
tay gar elpidi esothemen; elpis de blepomene ouk estin elpis; ho gar blepei tis elpizei?
This verse discusses the nature of hope. "Elpis" is the Greek word for hope, and is used repeatedly. The verse argues that what is visibly present is not truly hope; rather, hope lies in what is unseen. The verse uses the verb "esothemen" meaning 'we were saved', and "blepei" meaning 'sees'.
[ROM.8.25] But if that which we do not behold, we hope for, we await it through patience. [§]
ei de ho ou blepomen elpizomen, di hupomones apekdechometha
This verse is from the Greek New Testament. 'ei de' means 'but if'. 'ho' is a definite article, 'the'. 'ou' is a negative particle, 'not'. 'blepomen' means 'we behold'. 'elpizomen' means 'we hope'. 'di' means 'by' or 'through'. 'hupomones' means 'patience' or 'endurance'. 'apekdechometha' means 'we await' or 'we expect'. Thus the verse speaks of hoping for something unseen, and awaiting it through patience.
[ROM.8.26] Likewise, also the Spirit co-takes hold of our weakness: for what we should pray for as it is necessary we do not know, but the Spirit itself intercedes with groans unutterable. [§]
Hosautos de kai to pneuma sunantilambaneton te astheneia hemon: to gar ti proseuxometha katho dei ouk oida men, alla auto to pneuma hyperentunchei stenagmois alalitois.
This verse discusses how the Spirit also aids our weaknesses. We do not always know what we ought to pray for, but the Spirit intercedes for us with groans too deep for words. 'Hosautos' means 'likewise', 'de' means 'and', 'kai' means 'also', 'to pneuma' means 'the spirit', 'sunantilambaneton' means 'co-takes hold of', 'te astheneia hemon' means 'with the weakness of us', 'to gar ti' means 'for what', 'proseuxometha' means 'we pray', 'katho dei' means 'as it is necessary', 'ouk oida men' means 'I do not know', 'alla' means 'but', 'auto to pneuma' means 'the spirit itself', 'hyperentunchei' means 'intercedes', and 'stenagmois alalitois' means 'with groanings unutterable'.
[ROM.8.27] And the one searching the hearts knows what is the mindset of the spirit, because they intercede according to God for the holy ones. [§]
ho de eraunon tas kardias oiden ti to phronema tou pneumatos, hoti kata theon entuchanei hyper hagion.
This verse describes someone who searches the hearts and knows what is the mindset of the spirit, because they intercede according to God for the holy ones. 'ho de' means 'and the'. 'eraunon' means 'searching'. 'tas kardias' means 'the hearts'. 'oiden' means 'knows'. 'ti' means 'what'. 'to phronema' means 'the mindset'. 'tou pneumatos' means 'of the spirit'. 'hoti' means 'because'. 'kata' means 'according to'. 'theon' means 'God'. 'entuchanei' means 'intercedes'. 'hyper hagion' means 'for the holy ones'.
[ROM.8.28] We know that for those loving the God, all things cooperate to produce goodness, for those who are called according to purpose. [§]
We know that to those loving the God, all things work together for good, to those according to purpose called being.
This verse speaks of God’s providential care for those who love him. The original text uses ‘the God’ which, following my translation principles, I’ve rendered as ‘the God.’ ‘Synergei’ means ‘works together’ and ‘kata prothesin’ is ‘according to purpose’ or ‘according to plan.’ The final clause is a participial phrase modifying ‘those’ and indicating they are called ‘according to purpose.’
[ROM.8.29] Because those whom Yahveh knew in advance, He also appointed to be formed according to the likeness of the image of His son, in order that He should be firstborn among many brothers. [§]
hoti hous proegno, kai proorisen summorphous tes eikonos tou huiou autou, eis to einai auton prototokon en pollois adelphois.
This verse discusses God's foreknowledge and predestination. It states that those whom God knew beforehand, He also designated to be conformed to the image of His son, so that He might be firstborn among many brothers. The verse originates from the New Testament, specifically Romans 8:29.
[ROM.8.30] But those whom God previously determined, God also called. And those whom God called, God also declared righteous. But those whom God declared righteous, God also glorified. [§]
hous de proorisen, toutous kai ekalesen; kai hous ekalesen, toutous kai edikaiosen; hous de edikaiosen, toutous kai edoxasen.
This verse discusses God’s predetermined plan for individuals. Those God has previously chosen, God also calls. Those God calls, God also declares righteous. And those God declares righteous, God also glorifies. The verse emphasizes the sequential nature of God’s actions – predetermination, calling, justification, and glorification – and its consistent application to those involved.
[ROM.8.31] What then shall we say to these things? If the God is for us, who is against us? [§]
Tee oon eroomen pros tauta? Ei ho theos huper hemon, tis kath' hemon?
This verse is from the Greek New Testament (Romans 8:31). It asks a rhetorical question about God's relationship with believers. 'Τί' (Tee) means 'what'. 'οὖν' (oon) means 'therefore'. 'ἐροῦμεν' (eroomen) means 'shall we say'. 'πρὸς ταῦτα' (pros tauta) means 'to these things'. 'εἰ' (ei) means 'if'. 'ὁ θεὸς' (ho theos) means 'the God'. 'ὑπὲρ ἡμῶν' (huper hemon) means 'for us'. 'τίς' (tis) means 'who'. 'καθ’ ἡμῶν' (kath' hemon) means 'against us'.
[ROM.8.32] Since God did not spare his own son, but instead gave him up for all of us, will he not also freely grant everything to us along with him? [§]
hos ge tou idiou huiou ouk epheisato all’ hyper hemōn pantōn paredōken auton, pōs ouchi kai syn autō ta panta hēmin charisetai?
This verse comes from the New Testament, specifically Romans 8:32. It discusses God's willingness to sacrifice his own son for humanity. The verse asks a rhetorical question: If God did not spare his own son, but instead gave him up for all of us, will he not also freely give us everything else we need? The original Greek uses terms like 'hos' (who), 'ge' (indeed), 'idiou' (own), and 'charisetai' (will grant graciously).
[ROM.8.33] Who will accuse God's chosen ones? God, who justifies. [§]
tis engakalese kata eklekton theou; theos ho dikaioun.
This verse asks who will accuse God's chosen ones. 'tis' means 'who'. 'engakalese' means 'will accuse'. 'kata' means 'against'. 'eklekton' means 'chosen ones'. 'theou' means 'of God'. 'theos' means 'God'. 'ho' is a relative pronoun 'who' or 'which'. 'dikaioun' means 'justifies'. The verse can be read as a rhetorical question, implying no one can accuse those God justifies.
[ROM.8.34] Who is the one who condemns? Christ [Jesus] who died, but rather was raised, who also is at the right hand of God, who also intercedes on our behalf. [§]
tis ho katakrinon? Christos [Iesous] ho apothanon, mallon de egerthis, hos kai estin en dexia tou theou, hos kai entuchanei hyper hemon.
This verse asks who is the one who condemns. It states that Christ [Jesus] is the one who died, but more importantly, was raised, and is now at the right hand of God, interceding for us. The original text uses 'theos' which translates to 'God'. The verse is a rhetorical question emphasizing the role of Christ as an advocate.
[ROM.8.35] Who will separate us from the love of the Christ? Affliction, or constraint, or persecution, or famine, or nakedness, or danger, or the sword? [§]
tis hemas chorisei apo tes agapes tou Christou; thlipsis e stenochoria e diogmos e limos e gymnotes e kindynos e machaira?
This verse asks who or what can separate us from the love of Christ. It lists various hardships – tribulation, distress, persecution, famine, nakedness, danger, and the sword – as potential separators. The original text is in Koine Greek, and the names of God and associated theological terms are not present here. The translation will focus on accurate conveyance of the meaning.
[ROM.8.36] Just as it is written, that for your sake we are put to death all day long, we have been considered as sheep for slaughter. [§]
kah-thos geh-grahp-tai ho-tee hen-eh-ken soo tha-nah-too-meh-tha ho-leen teen hay-meh-ran, eh-log-is-thee-men hohs pro-bah-tah sfah-gees.
This verse is from Romans 8:36, quoting Psalm 44:22. The original is in Greek, but it is quoting a Hebrew Psalm. The verse speaks of being considered as sheep for slaughter, all day long, for the sake of someone. The phrasing 'for the sake of you' implies someone is willing to sacrifice themselves for another. The Greek words here do not have specific names of God directly, but the context implies a divine purpose behind the suffering.
[ROM.8.37] But in all these things we overcome through the one loving us. [§]
all' en toutois pasin hypernikomen dia tou agapesantos hemas.
This verse, from Romans 8:37, is originally in Koine Greek. It speaks of overcoming all things through the love that God has for us. "all'" is a contraction meaning "but." "en toutois pasin" means "in all these things." "hypernikomen" means "we overcome." "dia" means "through." "tou agapesantos hemas" is a participle phrase meaning "of the one loving us."
[ROM.8.38] For I am persuaded that neither death nor life nor angels nor principalities nor present things nor future things nor powers… [§]
pepeismai gar hoti oute thanatos oute zoe oute angeloi oute archai oute enestota oute mellonta oute dunameis
This verse is from Romans 8:38 in the Greek New Testament. It expresses a firm conviction that nothing can separate believers from the love of God. Each word is being treated literally. 'Pepeismai' is a first person singular perfect passive indicative of 'peitho' meaning 'I am persuaded'. 'Gar' means 'for'. 'Hoti' means 'that'. 'Oute' is a negative conjunction meaning 'neither...nor'. 'Thanatos' means 'death'. 'Zoe' means 'life'. 'Angeloi' means 'angels'. 'Archai' means 'principalities'. 'Enestota' means 'present things'. 'Mellonta' means 'future things'. 'Dunameis' means 'powers'.
[ROM.8.39] Neither height nor depth nor any other created thing is able to separate us from the love of God, which is in Christ Jesus, our Lord. [§]
oute hypsoma oute bathos oute tis ktisis hetera dunetai hemas chorisai apo tes agapes tou theou tes en Christoi Iesou toi kurioi hemon.
This verse uses a series of negations and a complex grammatical structure. It asserts that nothing – not height, not depth, nor any other created thing – can separate us from the love of God, which is in Christ Jesus, our Lord. The verse repeatedly uses 'oute' (not) to emphasize the completeness of this separation. 'Ktisis hetera' refers to 'any other creation' or 'any other created thing'. 'Dunetai' means 'is able' or 'can'. 'Chorisai' means 'to separate'. The phrasing 'tou theou tes en Christoi Iesou toi kurioi hemon' describes God's love as existing 'in Christ Jesus, our Lord'.
ROM.9
[ROM.9.1] Truth I speak in Christ, I do not lie, my conscience bearing witness with me in the spirit, holy. [§]
Alaythean lego en Christo, ou pseudomai, summarturousai moi tes syneideseos mou en pneumati hagio
This verse is from the New Testament, Romans 9:1. "Alaythean" represents "truth". "lego" represents "I say". "en Christo" is "in Christ". "ou pseudomai" means "I do not lie". "summarturousai" means "bearing witness with". "moi" is "to me". "tes syneideseos mou" means "of my conscience". "en pneumati hagio" means "in the spirit, holy". The verse as a whole is a declaration of truthfulness by Paul, affirming that his statements about Christ are not false, and his conscience, within the Holy Spirit, confirms this.
[ROM.9.2] That there is great sorrow to me and constant pain to my heart. [§]
hoti lupē moi estin megalē kai adialeiptos odunē tē kardiā mou.
This verse expresses deep and constant sorrow. "hoti" means 'that', introducing a statement of fact. "lupē" is sorrow or grief. "moi" means 'to me'. "estin" is 'is'. "megalē" means 'great'. "kai" means 'and'. "adialeiptos" means 'unceasing' or 'constant'. "odunē" means 'pain' or 'grief'. "tē kardiā mou" means 'to the heart of me', or 'to my heart'.
[ROM.9.3] I wished, indeed, to be a cursed thing, separated from Yahveh's Anointed One on behalf of my brothers, my relatives according to the flesh. [§]
I wished indeed an accursed thing to be myself, separated from the Anointed One on account of my brothers, my relatives according to flesh.
This verse expresses a strong desire by Paul to be separated from Christ for the sake of his Jewish kin. The word translated as "an accursed thing" conveys a sense of being devoted to destruction or excommunication. "Anointed One" is a direct translation of Christos, which is a title. "According to flesh" indicates a familial relationship.
[ROM.9.4] Those who are Israelites possess adoption and glory and the covenants and the law-giving and the worship and the promises. [§]
hoi-tee-nes ei-sin ee-sraa-ee-lee-tai, hon hee hoo-ee-oh-theh-see-ah kai hee dok-sah kai hai dee-ah-theh-kai kai hee no-moh-theh-see-ah kai hee la-trei-ah kai hai eh-pahng-geh-lee-ai
This verse lists attributes belonging to those who are Israelites. 'Hoi' means 'who', 'ei-sin' is 'are', 'Israeelitai' refers to Israelites. The rest of the phrase lists a series of things that belong to them: adoption, glory, covenants, law-giving, worship, and promises. Each item is connected to the Israelites.
[ROM.9.5] From whom came the fathers and from whom also Christ, according to the flesh, the One who is above all the Gods, blessed throughout the ages, amen. [§]
hon hoi pateres kai ex hon ho Christos to kata sarka, ho on epi panton theos eulogetos eis tous aiōnas, amēn.
This verse refers to the ancestors from whom Christ descended according to the flesh, and then states that God is above all and blessed forever. The original text uses 'theos' which is a general term for 'god'.
[ROM.9.6] And certainly it is not as though the word of God has fallen to the ground. For not all those who are from Israel are this Israel. [§]
Oo khion de hoti ekpeptoken ho logos tou theou. Ou gar pantes hoi ex Israel houtoi Israel.
This verse is from the Greek Septuagint, a translation of the Hebrew scriptures. 'Theos' means 'God'. The verse discusses how not all who are descended from Israel are truly Israel. We are translating the word 'theos' as 'God' directly, maintaining a literal approach.
[ROM.9.7] And not that all seed of Abraham are children, but through Isaac your seed will be called. [§]
hoo-deh' hoh-tee eis-teen sper-mah Av-rah-ahm pan-tes tek-nah, al-lah' en ee-sahk kleh-theh-set-ai soi sper-mah.
This verse discusses the lineage through which God's promise will be fulfilled. It states that not all descendants of Abraham are considered children of the promise, but rather, the lineage will be reckoned through Isaac. The original Greek uses 'sperma' for 'seed' or 'descendants' and focuses on a specific line of inheritance rather than simply biological descent.
[ROM.9.8] This is, not the children of the flesh are these children of God, but the children of the promise are reckoned into seed. [§]
toot estin, oo ta tekna tees sarkos tauta tekna too theoo all' ta tekna tees epangelias logizetai eis sperma.
This verse discusses who constitutes the children of God. It states that those who are offspring of the flesh are not considered the children of God, but rather those who are considered offspring through promise. The original text uses 'theos', which translates to 'God'.
[ROM.9.9] For indeed, this is the word: according to this time, I, Yahveh, will come, and a son will be to Sarah. [§]
epangelias gar ho logos houtos: kata ton kairos touton eleusomai kai estai tei Sarra huios.
This verse discusses a promise made regarding Sarah having a son. "epangelias" means promise. "gar" means for, or indeed. "ho logos" means the word. "houtos" means this. "kata ton kairos" means according to the time. "eleusomai" means I will come. "estai" means will be. "tei Sarra" means to Sarah. "huios" means son.
[ROM.9.10] And not only this, but also Rebekah, having come from one womb, had Isaac, our father. [§]
Oo monon de, alla kai Rebekah ex henos koin ten echousa, Isaac tou patros hemon.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It states that Rebekah, having come from one womb, was the wife of Isaac, our father. It’s a genealogical statement affirming Rebekah’s origin and her relationship to Isaac.
[ROM.9.11] For fear that perhaps, before they are born or have done anything good or bad, the purpose of God according to election may remain. [§]
mee-po gar gen-nay-then-ton mee-day prax-an-ton tee a-ga-thon ay fa-oo-lon, hee-na hay kat' ek-log-ay pro-the-sis too the-oo men-ay.
This verse discusses the idea that before individuals are born or have done anything good or bad, God's chosen plan remains. "mee-po gar" translates to "lest perhaps" or "for fear that". "gen-nay-then-ton" means "having been born". "prax-an-ton" means "having done". "a-ga-thon" means "good". "fa-oo-lon" means "bad". "hee-na" means "that". "kat' ek-log-ay" means "according to election". "pro-the-sis" means "purpose" or "plan". "too the-oo" means "of God". "men-ay" means "remains".
[ROM.9.12] Not from works, but from the One calling, it was spoken to her that the greater will serve the lesser. [§]
ook ex ergōn all’ ek tou kalountos, erretē autē hoti ho meizōn douleusei tō elassoni
This verse is from the New Testament (Romans 9:13). It discusses God’s choice being based not on works but on His calling. The verse makes a statement about the greater serving the lesser. We will translate the names literally, with 'El' becoming 'God'.
[ROM.9.13] As it is written, the Gods loved Jacob, but the Gods hated Esau. [§]
kathos gegraptai ton Iakob egapesa ton de Esau emisesa.
This verse is from the Septuagint (Greek translation of the Old Testament) and is a quote from Malachi 1:2-3. It states that God loved Jacob, but hated Esau. The names 'Jacob' and 'Esau' remain unchanged as they are proper nouns referring to individuals. 'Iakob' is a transliteration of 'Jacob'. 'Esau' is a transliteration of 'Esau'. The verbs 'egapesa' and 'emisesa' mean 'I loved' and 'I hated' respectively. 'Ton' is the masculine definite article, 'the'. 'De' is a conjunction meaning 'but'.
[ROM.9.14] What then shall we say? Does injustice come from the God? May it never be! [§]
tee oon eroomen? mee adikeea para toh theoy? mee geneto.
This verse asks a rhetorical question about whether injustice comes from God. "Τί" (tee) means "what" or "why". "οὖν" (oon) means "therefore" or "then". "ἐροῦμεν" (eroomen) is a first person plural future indicative of "to say". "ἀδικία" (adikeea) is "injustice". "παρὰ" (para) means "from" or "by". "τῷ θεῷ" (toh theoy) means "to the God". "μὴ" (mee) is a negative particle meaning "not". "γένοιτο" (geneto) is a third person singular optative of "to become" and is used here as a strong expression of wishing something would not happen.
[ROM.9.15] To Moses, for the Gods say, "I will show compassion to whom I will show compassion, and I will have mercy on whom I will have mercy." [§]
to Moses, for He says, "I will have compassion on whom I will have compassion, and I will have mercy on whom I will have mercy."
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. The verse details God's sovereignty in choosing who to show favor to. The original Greek uses forms of the verbs 'to show compassion' and 'to have mercy'. Translating directly and literally, rather than idiomatically, is the goal.
[ROM.9.16] Therefore, it is not of the one who wills, nor of the one who runs, but of the one showing mercy, God. [§]
ara oun ou tou thelontos oude tou trechontos alla tou eleontos theou
This verse discusses that salvation is not based on human will or effort, but on the mercy of God. "ara oun" means "therefore", "ou" is a negation, "tou" is a definite article, "thelontos" relates to willing or desiring, "trechontos" relates to running or striving, "alla" means "but", "eleontos" relates to showing mercy, and "theou" means "of God". The structure relies on genitive participles modifying an implied noun (salvation or a similar concept).
[ROM.9.17] For scripture says to Pharaoh that for this very purpose the Gods raised you up, so that I might demonstrate my power in you and so that my name might be proclaimed in all the land. [§]
legei gar he graphe to Pharao hoti eis auto touto exegueira se hopos endeixomai en soi ten dynamin mou kai hopos diangellei to onoma mou en pasei tei ge.
This verse, from the Septuagint (Greek translation of the Hebrew scriptures), states that scripture says to Pharaoh that for this very purpose God raised him up, so that God might demonstrate God's power in him and so that God's name might be declared in all the land. Note that "the scripture" is a reference to the divine word, here speaking through Moses.
[ROM.9.18] Therefore, the Gods show mercy to whomever they will, and they harden the hearts of whomever they will. [§]
ah-rah oon ho-n theh-lee eh-leh-ee, ho-n deh theh-lee sklee-roo-nee.
This verse is from the Septuagint, the ancient Greek translation of the Hebrew Bible. It expresses God’s sovereign will in showing mercy or hardening hearts. ‘Ahra’ is a particle meaning ‘therefore’. ‘Oon’ means ‘so’ or ‘then’. ‘Hon’ is a relative pronoun meaning ‘who’ or ‘which’. ‘Thelei’ is a verb meaning ‘he wills’ or ‘he desires’. ‘Eleei’ is a verb meaning ‘he shows mercy’. ‘De’ is a conjunction meaning ‘but’ or ‘and’. ‘Skluroo-nee’ is a verb meaning ‘he hardens’. The verse is about God’s choice.
[ROM.9.19] So you are saying to me, what still do you accuse? For who has opposed the will of himself? [§]
Eh-res moi oon tee [oon] etee mem-fet-ai? To gar boo-lay-mah-tee af-too tees an-tes-tay-ken?
This verse is a rhetorical question challenging an accusation. It asks, "So you are saying to me, what still do you blame? For who has stood against the will of himself?" The verse uses rhetorical questioning to emphasize the sovereignty and power of the divine will. The 'himself' is a reference to the divine being whose will is being discussed. The verse implies that it is futile to blame anyone for actions that are ultimately a result of the divine will.
[ROM.9.20] O human, therefore, who are you to respond to the God? Let not the created thing say to the creator: "Why did you make me in this way?" [§]
o anthrope, menounge su tis ei ho antapokrinomenos to theo; me erei to plasma to plasanti: ti me epoisas houtos?
This verse is a rhetorical question directed towards humanity, challenging their right to question God. The speaker is asking, "You human, therefore, who are you to answer back to God?" The phrase 'ti me epoiasas houtos?' means 'why did you make me thus?' and represents the creature questioning the creator.
[ROM.9.21] Does the potter not have authority over the clay, to make from the same lump one vessel for honor and another for dishonor? [§]
hay ook exei exousian ho kerameus tou pilou ek tou autou phuramatos poiesai ho men eis timen skeuos ho de eis atimian?
This verse asks a rhetorical question about a potter and the clay. 'Hay' is a question marker. 'Ook' means 'not'. 'Exei' means 'has'. 'Exousian' means 'authority'. 'Ho kerameus' means 'the potter'. 'Tou pilou' means 'of the clay'. 'Ek tou autou phuramatos' means 'from the same lump'. 'Poiesai' means 'to make'. 'Ho men' means 'the one', and 'ho de' means 'the other'. 'Eis timen skeuos' means 'a vessel for honor'. 'Eis atimian' means 'for dishonor'. The verse is essentially asking if the potter doesn't have the authority to make different things from the same clay, some for honorable purposes and some for dishonorable purposes.
[ROM.9.22] But if God wishes to demonstrate his anger and make known his power, he has borne with much patience instruments of anger prepared for destruction. [§]
ei de thelon ho theos endeixastai ten orgen kai gnorisai to dynaton autou anegken en pollei makrothymia skeue orges katertismena eis apoleian
This verse discusses the will of God to demonstrate his anger and power by patiently bearing with vessels of wrath prepared for destruction. "Theos" means "God". "Orge" means "anger". "Dynatos" means "powerful". "Skeue" means "vessels" or "instruments". "Apoleia" means "destruction". The verse suggests God allows evil to continue in order to fully display his power and justice when he eventually acts in judgment.
[ROM.9.23] And that he might make known the wealth of the glory of him upon vessels of mercy which he prepared for glory. [§]
kai hina gnorisei ton ploutos tes doxes autou epi skeue eleous ha proetoimasen eis doxan
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'hina' means 'that' or 'in order that'. 'gnorisei' means 'he may know'. 'ton ploutos' means 'the wealth'. 'tes doxes' means 'of the glory'. 'autou' means 'of him'. 'epi skeue eleous' means 'on vessels of mercy'. 'ha proetoimasen' means 'which he prepared'. 'eis doxan' means 'for glory'. The verse speaks of God revealing the wealth of his glory on vessels of mercy that he prepared for glory.
[ROM.9.24] The Gods who called us, not only from the Jews, but also from the nations. [§]
Hous kai ekalesen hemas ou monon ex Ioudaion alla kai ex ethnōn
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. It states that God called not only Jews, but also Gentiles. "Hous" is the relative pronoun "who". "Kai" means "and". "Ekalesen" means "called". "Hemas" means "us". "Ou monon" means "not only". "Ex" means "from". "Ioudaion" means "Jews". "Alla" means "but". "Ethnōn" means "Gentiles".
[ROM.9.25] And as also in Hosea God says: I will call those not my people 'my people', and those not loved 'my beloved'. [§]
hos kai en to Hosee legei: kaleso ton ou laon mou laon mou kai ten ouk egapemenen egapemenen
This verse is a quotation from the book of Hosea. It describes God's intention to call those who are not his people 'my people' and those he has not loved 'my beloved'. The original text uses terms that indicate a relationship between God and those who were previously outside of that relationship.
[ROM.9.26] And it will be in the place where it was said to them, 'You are not my people', there they will be called sons of the living God. [§]
kai es-tai en to topo-o hoo er-re-the au-tois: ou la-os mou humeis, ek-ei kle-the-so-ntai hu-i-oi the-ou zo-on-tos.
This verse is from the Septuagint (a Greek translation of the Hebrew scriptures), specifically Hosea 1:10. It speaks of a place where those who were not previously considered God’s people will be called the sons of the living God. The verse uses the Greek word 'theos' which corresponds to 'El' in Hebrew, which we are translating as 'God'. 'Huios' translates to 'son', and 'zoontos' is the present participle of 'to live', hence 'living'.
[ROM.9.27] Isaiah indeed cries out concerning Israel: If the number of the sons of Israel is as the sand of the sea, the remnant will be saved. [§]
Yesha'yahu de krazei hyper tou Israel: ean ei ho arithmos ton huion Israel hos he ammos tes thalasses, to hypoleimma sothetsetai.
This verse is from Isaiah. It states that even if the number of the sons of Israel is as the sand of the sea, a remnant will be saved. The verse uses names and descriptors which should be translated literally.
[ROM.9.28] For when the Gods finish and cut short, my Lord will do it on the earth. [§]
Logon gar syntelon kai syntemnon poiese kyrios epi tes ges.
This verse appears to be from a Greek translation of the Old Testament (Septuagint), specifically Isaiah 10:12. "Logon" refers to a word or matter. "Syntelon" means completing or finishing. "Syntemnon" means cutting short or diminishing. "Kyrios" is a title meaning 'Lord'. "Epi tes ges" means 'on the earth'.
[ROM.9.29] And just as Isaiah previously said: if my Lord of Hosts had not left us a remnant, we would have become like Sodom and we would have been made similar to Gomorrah. [§]
kai kathos proeireken Esaias: ei me kurios Sabaoth egkatelipen hemin sperma, hos Sodoma an egenethemen kai hos Gomorra an homoiosethemen.
This verse is from the Septuagint, the Greek translation of the Old Testament. It quotes the prophet Isaiah. "kurios Sabaoth" means "the Lord of Hosts". "Sperma" means seed or offspring. "Sodoma" is Sodom and "Gomorra" is Gomorrah. The verse states a conditional outcome: if Yahveh of Hosts had not left a remnant, they would have been like Sodom and Gomorrah.
[ROM.9.30] What then should we say? That nations which do not pursue righteousness have attained righteousness, and that righteousness is the one originating from faith? [§]
What then shall we say? That nations not pursuing righteousness attained righteousness, but righteousness the one out of faith?
This verse discusses the concept of righteousness being attained not through pursuit of law but through faith. The original Greek uses rhetorical questions and a somewhat complex sentence structure. We'll break it down and translate it literally, maintaining clarity in English.
[ROM.9.31] Israel, pursuing a law of righteousness, did not attain to that law. [§]
Israel de diokōn nomon dikaiosynēs eis nomon ouk efthasen.
This verse comes from Romans 9:30 in the Greek New Testament. It describes how Israel pursued a law of righteousness, but did not attain to that law. The verse refers to the law as a means to achieve righteousness. "Israel" refers to the Jewish people. "de" is a connective particle, similar to 'and' or 'but'. "diokōn" means 'pursuing'. "nomon" means 'law'. "dikaiosynēs" means 'righteousness'. "eis" means 'to' or 'into'. "ouk" is a negative particle, meaning 'not'. "efthasen" means 'attained' or 'reached'.
[ROM.9.32] Why? Because they did not achieve it through trust, but as if from deeds. They struck themselves against the stone of the obstacle. [§]
dee ah tee; hoh tee ook ek pis-teos al-lah hos eks erg-on; pros-ekop-san toh lee-thoh too pros-kom-matos
This verse asks why Israel did not attain righteousness. It states it wasn't through trust, but as a result of works. They stumbled over the stone of stumbling.
[ROM.9.33] As it is written: behold, I set in Zion a stone for stumbling and a rock of offense, and whoever believes in it will not be put to shame. [§]
kathos gegraptai: idou tithemi en Sion lithon proskomatos kai petran skandalou, kai ho pisteuon ep' autou ou kataischunethesetai.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It is a quotation from Isaiah 8:14 and Psalm 118:22. It speaks of a stumbling stone and a rock of offense, but also of those who believe in it not being put to shame. The names of God are not directly present in this verse, so no literal translations of divine names are required. This verse contains references to Zion, a stone, and a rock. The focus is on the effect of belief in 'it' - referencing the stone or rock.
ROM.10
[ROM.10.1] Brothers, the goodwill of my heart and the prayer to God for them is for salvation. [§]
adelphoi, he men eudokia tes emes kardias kai he deesis pros ton theon hyper autōn eis sotērian.
This verse is from the New Testament, specifically Romans 10:1. It speaks of Paul's heartfelt desire and prayer to God for the salvation of his fellow Israelites. “Adelphoi” means brothers. “Eudokia” refers to goodwill or a favorable disposition. “Deesis” denotes a prayer or supplication. “Theos” simply means “God”.
[ROM.10.2] For I testify to them that they have zeal for the Gods, but not according to understanding. [§]
I bear witness to them, for they have zeal for the Gods, but not according to knowledge.
This verse discusses individuals who possess passionate commitment, or "zeal," but that zeal is misdirected because it is not based on true understanding or "knowledge" of the divine. "Theos" (θεὸς) is translated as "the Gods" reflecting the plural form often implied in ancient polytheistic contexts. "Epignosis" (ἐπίγνωσις) refers to a deep, experiential understanding, not merely intellectual awareness.
[ROM.10.3] Because they did not know the justice of God and were seeking to establish their own justice, they did not submit to the justice of God. [§]
agnoountes gar ten tou theou dikaiosunen kai ten idian [dikaiosunen] zetountes stesai, te dikaiosune tou theou ouch hupetagesan.
This verse discusses a lack of understanding regarding the justice of God and an attempt to establish personal justice instead. The individuals mentioned do not submit to the justice of God because they do not comprehend it.
[ROM.10.4] For the culmination of the Law is Christ for the sake of righteousness to every one who is believing. [§]
telos gar nomou Christos eis dikaiosunen panti to pisteuonti
This verse is from the New Testament, specifically Romans 10:4. It discusses the culmination or purpose of the Law. 'Telos' signifies end, purpose, or culmination. 'Gar' is 'for' or 'because'. 'Nomou' is 'of the law'. 'Christos' is 'Christ'. 'Eis' means 'into' or 'for the sake of'. 'Dikaiosunen' means 'righteousness'. 'Panti' means 'to all' or 'every'. 'To' is a definite article, 'the'. 'Pisteuonti' is the present participle meaning 'believing' or 'one who believes'.
[ROM.10.5] Moses indeed writes the righteousness that comes from the law that the one doing these things, a human being, will live in them. [§]
Moyses gar graphai ten dikaiosunen ten ek tou nomou hoti ho poiasas auta anthropos zeseetai en autois.
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. It states that Moses wrote about the righteousness that comes from the law, and that the person who does these things will live by them. The verse discusses obedience to the law as a path to life. The original text uses a rather complex grammatical structure, with multiple instances of the definite article.
[ROM.10.6] But the righteousness from belief speaks this way: Do not say in your heart, "Who will ascend into heaven?" This means to bring Christ down. [§]
hay deh ek pistis dikaiosune hutos legei: mee eipis en tee kardia sou: tis anabeesetai eis ton ouranon? tout’ estin Christon katagagein.
This verse is from Romans 10:6-7, and discusses the nature of righteousness by faith. It contrasts a mindset of attempting to *earn* salvation through works (like physically ascending to heaven to bring Christ down) with receiving it through belief. The verse literally states that righteousness from faith says, "Do not say in your heart, 'Who will ascend into heaven?'". The implication is that bringing Christ down is not necessary; He has already come.
[ROM.10.7] And who will descend into the abyss? This is to bring Christ up from among the dead. [§]
hay tee’s katabehsetai eis teen abussosn? toot’ estin Christon ek nekron anagagein.
This verse asks who will descend into the abyss. The answer given is that it is to bring Christ up from among the dead. Each word is translated literally, preserving the original meaning. There is no attempt to soften any potentially jarring phrasing.
[ROM.10.8] But what does it say? The word is very near to you, in your mouth and in your heart, this is the word of faith which we proclaim. [§]
alla ti legei? eggus sou to rhema estin en to stomati sou kai en te kardia sou, tout’ estin to rhema tes pisteos ho kerussomen.
This verse is from the Greek translation of the Old Testament, specifically Deuteronomy 30:14. It discusses the proximity of God's word. 'Rhema' refers to a specific utterance or word, while 'logos' generally refers to the overarching word or divine reason. The verse states that the word is near, in one's mouth and heart, and this is the word of faith that is proclaimed.
[ROM.10.9] For if you confess with your mouth that Jesus is my Lord and believe in your heart that the Gods raised him from the dead, you will be saved. [§]
hoti ean homologēseis en tō stomati sou kurion Iēsoun kai pisteusēis en tē kardia sou hoti ho theos autōn ēgeiren ek nekron, sōthēseis
This verse states that if one confesses with their mouth that Jesus is Lord and believes in their heart that God raised him from the dead, they will be saved. The word 'kurios' is used for 'Lord', and 'theos' is used for 'God'. The verse refers to a specific God who resurrected Jesus.
[ROM.10.10] For with the heart there is belief toward righteousness, and with the mouth confession toward salvation. [§]
kardia gar pisteuetai eis dikaiosunen, stomati de homologeitai eis soteria.
This verse comes from the New Testament, specifically Romans 10:10. It speaks of believing with the heart and confessing with the mouth. The verse is stating that faith leads to righteousness, and confession leads to salvation. The original verse is in Koine Greek, and thus the transliteration reflects the Greek pronunciation.
[ROM.10.11] For the scripture says: everyone who believes on him will not be ashamed. [§]
legei gar hee graphee: pas ho pisteuooon ep' autoo oo ou kataischunetheesetai
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. "legei" means "says". "gar" means "for". "hee graphee" means "the scripture". "pas ho pisteuooon" means "everyone who believes". "ep' autoo" means "on him". "oo" is a particle of emphasis. "kataischunetheesetai" means "will be ashamed". The verse speaks of a promise that those who trust in a specific figure will not be put to shame.
[ROM.10.12] For there is not a distinction of the Jew also and the Greek, for the same Lord is Lord of all, being rich toward all those who call upon him. [§]
oo gar estin diastolee ioudaioo te kai hellenos, ho gar autós kyrios panton, ploutoon eis pantas tous epikaloumenous auton.
This verse states there is no distinction between Jew and Greek, because the same Lord is Lord of all, rich towards all those who call upon him. "oo gar" means "for not"; "estin" means "is"; "diastolee" means "distinction"; "ioudaioo te kai hellenos" means "of the Jew also and the Greek"; "ho gar autós kyrios panton" means "for the same Lord of all"; "ploutoon eis pantas tous epikaloumenous auton" means "rich toward all those calling upon him".
[ROM.10.13] For everyone who calls upon the name of my Lord will be saved. [§]
pas gar hos an epikalēsetai to onoma kyriou sōthēsetai
This verse is from Romans 10:13 in the New Testament. It states that whoever calls upon the name of the Lord will be saved. 'Pas' means 'all' or 'every'. 'Gar' is a conjunction meaning 'for' or 'indeed'. 'Hos an' indicates 'whoever'. 'Epikalēsetai' means 'will call upon'. 'To onoma' means 'the name'. 'Kyriou' is the genitive form of 'kyrios', meaning 'of the Lord'. 'Sōthēsetai' means 'will be saved'.
[ROM.10.14] How then will they call upon One in whom they have not believed? And how will they believe in One of whom they have not heard? And how will they hear without someone proclaiming? [§]
Pos oun epikalesontai eis hon ouk episteusan; pos de pisteusosin hou ouk ekousan; pos de ekousosin choris keruxontos;
This verse asks a rhetorical series of questions about the necessity of faith, hearing, and preaching. It is structured as a series of 'how can...?' questions, each building on the last. The verse highlights that belief is dependent on hearing, and hearing is dependent on someone proclaiming the message. The original Greek uses 'pos' repeatedly to emphasize this dependency.
[ROM.10.15] But how will they proclaim if they are not sent? As it is written: “How beautiful are the feet of those who proclaim the good things.” [§]
pos de keruxosin ean me apostalesosin kathos gegraptai hos horaioi hoi podes ton euangelizomenon ta agatha
This verse asks how one can proclaim the good news without being sent. It then quotes a passage stating how beautiful are the feet of those who bring good news. I will translate the names of God and related terms literally, even if it results in slightly unusual phrasing. Since there are no divine names in this verse, this will not be a significant factor.
[ROM.10.16] But not all obeyed the good message. Isaiah, for he says, my Lord, who believed what we heard? [§]
But not all obeyed the good message. Isaiah, for he says, my Lord, who believed our hearing?
This verse comes from the New Testament, specifically Romans 10:16. It highlights the fact that not everyone accepts the message of salvation. It then quotes Isaiah, questioning who will believe the message they hear. The original Greek uses 'euangelion' for 'good message' and 'kurios' for 'Lord'. The verse is a discussion of faith and obedience. The names of God are translated literally as specified.
[ROM.10.17] Therefore, trust comes from hearing, and hearing comes through the word of the Anointed One. [§]
Therefore, faith comes from hearing, and hearing comes through the word of Christ.
This verse discusses the origin of faith. It states that faith is not inherent but is acquired through the act of hearing, and this hearing is specifically facilitated by the message or word associated with Christ.
[ROM.10.18] But I say, did they not hear? For truly, their voice has gone out to all the land and their words to the limits of the inhabited earth. [§]
alla lego, mee ook eh-koo-san; menoon-geh; eis pasa teen gayn ex-el-then ho phthong-gos av-toon kai eis ta pe-ra-ta tees oi-koo-may-nees ta rhe-ma-ta av-toon.
This verse is from Romans 10:18 in the Greek text. It asks a rhetorical question: 'But I say, did they not hear?' It continues by stating that their voice has gone out into all the earth and their words to the ends of the world. The verse concerns the spread of the gospel message.
[ROM.10.19] But I say, did Israel not know? First, Moses says: "I will be jealous for you of a nation that is not a nation, I will provoke you to anger with a senseless nation." [§]
alla lego, me Israēl ouk gnō? prōtos Mōusēs legei: egō parazēlōsō humās ep’ ouk ethnei, ep’ ethnei asunetō parorgiō humās.
This verse is from the Septuagint, the Greek translation of the Hebrew Scriptures. It is a quote from Exodus 32:10 where God is speaking to Moses after the Israelites made a golden calf. It's a rhetorical question and a statement of God’s jealousy and anger toward Israel. 'Israēl' refers to the people of Israel. 'Mōusēs' is Moses. 'ethnei' appears twice and refers to a nation. 'asunetō' means senseless or without understanding. 'parorgiō' means to provoke to anger.
[ROM.10.20] Isaiah boldly says: I was discovered by those who did not inquire for me, and I became apparent to those who did not question me. [§]
Yesha'yahu deh apotolma kai legei: heurethen [en] tois eme me zetoosin, emphanes egenomhn tois eme me eperotosin.
This verse is from Isaiah and translates to “Isaiah dares and says: I was found by those who did not seek me, I became visible to those who did not ask about me.” The verse speaks of God’s initiative in revealing Himself to those who did not actively seek Him. The name of God is not explicitly present in this verse, but is implied.
[ROM.10.21] And to Israel He says: "All day I have stretched out my hands toward a people who are disobeying and contradicting." [§]
pros de ton Israel legei holen ten hemeran exepetasa tas cheiras mou pros laon apeithounta kai antilegonta.
This verse is from the Septuagint (Greek translation of the Old Testament) and originates from Isaiah 65:2. It describes God speaking to Israel, expressing frustration with a disobedient and contentious people. 'Pros' means 'toward', 'de' is a connective particle meaning 'and', 'ton Israel' is 'to Israel', 'legei' is 'says', 'holen' is 'whole', 'ten hemeran' is 'the day', 'exepetasa' is 'I have stretched out', 'tas cheiras mou' is 'my hands', 'pros' is 'toward', 'laon' is 'people', 'apeithounta' is 'disobeying', 'kai' is 'and', 'antilegonta' is 'contradicting'.
ROM.11
[ROM.11.1] Therefore I say, has God rejected his people? May it never be! For I also am an Israelite, from the seed of Abraham, of the tribe of Benjamin. [§]
lego oun, me aposato ho theos ton laon autou? me geneto; kai gar ego Israeleites eimi, ek spermatos Abraam, phules Beniamin.
This verse is from Romans 11:1 in the Greek New Testament. It expresses Paul's concern that God has rejected the people of Israel. He argues against this idea by asserting his own Israelite heritage, tracing his lineage back to Abraham and the tribe of Benjamin. The verse is rhetorical, questioning whether God would completely abandon his chosen people.
[ROM.11.2] God did not cast off his people whom he foreknew. Or do you not know what the scripture says, how Elijah interceded with God against Israel? [§]
ook apoosato ho theos ton laon autou hon proegno. ee ook oidaete en Helia tee legee hee graphee, hos entunkhanee toe theoe kata too Israeel?
This verse discusses God's relationship with his people and references the prophet Elijah. "ook apoosato" means "did not cast off." "ho theos" is "the God." "ton laon autou" means "his people." "hon proegno" means "whom he foreknew." "ee ook oidaete" means "or do you not know?" "en Helia" means "in Elijah." "tee legee hee graphee" means "what the scripture says." "hos entunkhanee" means "how he intercedes." "toe theoe kata too Israeel" means "to God against Israel.
[ROM.11.3] My Lord, they killed your prophets and they burned your altars, and I remain alone and they seek my life. [§]
Adonai, the prophets of you they killed, the altars of you they burned, and I remained alone and they seek the life of me.
This verse contains ‘κύριε’ which is a Greek rendering of ‘Adonai’, meaning ‘my Lord’. The verse then details the persecution of prophets and the destruction of their places of worship, culminating in a statement of the speaker's isolation and the threat to their life. The structure is fairly direct, making a literal translation relatively straightforward. The use of ‘the’ before ‘prophets’ and ‘altars’ is implied by the definite articles in the original Greek.
[ROM.11.4] But what does the divine communication say to him? I have left for myself seven thousand men, who have not bent the knee to Baal. [§]
alla ti legei autoi ho chrematismos; katelipon emautoi heptakischilious andras, hoitines ouk ekampsan gonu tei Baal.
This verse comes from 1 Kings 19:18. It details a message received by Elijah. 'Chrematismos' indicates a divine communication or oracle. 'Baal' is a proper noun, a title for a deity. The verse states that seven thousand men have not bowed the knee to Baal.
[ROM.11.5] Thus, therefore, also in the now time a remnant according to selection by grace has come into being. [§]
houtos oun kai en to nun kairos leimma kat' eklogen charis gegonen
This verse discusses a remnant existing at the present time, chosen by grace. Each word is translated literally, avoiding traditional theological interpretations embedded in standard translations. 'houtos' means 'this', 'oun' is 'therefore', 'kai' is 'and', 'en' is 'in', 'to' is 'the', 'nun' is 'now', 'kairos' is 'time', 'leimma' is 'remnant', 'kat'' is 'according to', 'eklogen' is 'selection', and 'charis' is 'grace'. 'gegonen' means 'has come into being' or 'has happened'.
[ROM.11.6] But if by grace, it is no longer from works, since grace is no longer grace if it is from works. [§]
ei de chariti, ouketi ex ergōn, epei hē charis ouketi ginetai charis.
This verse discusses the nature of grace versus works. It states that if salvation or righteousness is by grace, it is no longer from works, because grace ceases to be grace if it is earned or based on performance. The original Greek word 'charis' is used multiple times, emphasizing its specific meaning. The verse focuses on the incompatibility of grace and works as means to achieve favor or salvation.
[ROM.11.7] So what then? What Israel seeks, it has not achieved, but the chosen ones have achieved it. And the rest have been hardened. [§]
Tee oon? Ho epizeetay Israhayl, toot-o ook epetukhen, hay deh ekloghay epetukhen; hoi deh loipoi epōrōthēsan.
This verse asks a rhetorical question, then states that what Israel seeks, it has not attained, but the chosen ones have attained it. Furthermore, the rest have been hardened. The original is Greek, and the names are transliterated from the original Greek names, which are derived from the original Hebrew names. 'Israel' is a transliteration of the name 'Yisra'el', which means 'God strives'. 'Elohim' is a plural form, and in this context refers to the Gods, but can also refer to God as a plurality of powers or aspects. 'Adonai' is not present in the original text, but is associated with the name 'YHVH' and translates to 'my Lord'.
[ROM.11.8] As it is written, the God gave to them a spirit of bewilderment, eyes that do not see, and ears that do not hear, until this day. [§]
kathos gegraptai: edoken autois ho theos pneuma katanuxeos, ophthalmous tou me blepein kai otata tou me akouein, heos tes simeron hemeras.
This verse, taken from Isaiah 6:10, describes a divine hardening of the people's hearts and senses. "kathos gegraptai" means "as it is written". "edoken autois" means "gave to them". "ho theos" is "the God". "pneuma katanuxeos" is a "spirit of bewilderment" or "spirit of deep sleep". "ophthalmous tou me blepein" means "eyes that not see". "otata tou me akouein" means "ears that not hear". "heos tes simeron hemeras" means "until this day".
[ROM.11.9] And David says: "Let their table become a trap and a snare, and a stumbling block and retribution for them." [§]
kai Dauvid legei: genethito he trapeza autōn eis pagida kai eis theranka kai eis skandalon kai eis antapodoma autois.
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. "Dauvid" is David. "legei" means "says." "genethito" means "let it become." "he trapeza autōn" means "their table." "eis pagida" means "into a trap." "kai eis theranka" means "and into a snare." "kai eis skandalon" means "and into a stumbling block." "kai eis antapodoma autois" means "and into retribution for them". The verse is a prayer of David requesting that his enemies’ table become a source of harm and punishment.
[ROM.11.10] Let their eyes be darkened so that they may not see, and let their backs be bent continually. [§]
skotisthetosan hoi ophthalmoi autoun tou me blepeinka kai ton noton autoun dia pantos sugkampson
This verse is from the Septuagint, the ancient Greek translation of the Hebrew scriptures. It is a request for judgement, asking that the eyes of the wicked be darkened so they cannot see, and their backs be continually bent. The verse originates from Psalm 69:23. The words are imperatives (commands) directed toward God, requesting divine action.
[ROM.11.11] Therefore, I say, did they stumble so that they might fall? May it not be! But by their trespass, the salvation is for the nations, in order to provoke them to jealousy. [§]
lego oun, me eptaisan hina pesosin? me genito; alla to autoun paraptoomati he soteria tois ethnesin eis to parazeloosai autous.
This verse is from the Greek translation of the Old Testament (Septuagint) in Romans 9:32. It speaks of Israel stumbling over the stone of offense, not falling completely, and how their failure allows salvation to reach the nations, provoking Israel to jealousy. It is a complex theological statement about God's plan for both Israel and the Gentiles.
[ROM.11.12] But if their trespass is the wealth of the world and their loss is the wealth of the nations, how much greater is their fullness. [§]
ei de to paraptōma autōn ploutos kosmou kai to hēttema autōn ploutos ethnōn, posō mallon to plērōma autōn.
This verse discusses the apparent misfortune of some people, framing it as a source of wealth for the world and for nations. It then asks how much greater their complete fulfillment will be. The verse is using rhetorical framing and comparative language to make a point about God's plan.
[ROM.11.13] But I say to you, the nations: to the extent that I am an apostle of the nations, I glorify my ministry. [§]
Humeen deh lego tois ethnesin: eph' hosen men oun eimi ego ethnon apostolos, ten diakonian mou doxazo.
This verse is from the New Testament, specifically Romans 11:13. It is written in Koine Greek. It states that Paul is speaking to the Gentiles (non-Jewish peoples). He says that to the extent that he is an apostle to the Gentiles, he glorifies his ministry among them.
[ROM.11.14] If somehow I will live, my the flesh and save some from them. [§]
Ei pos parazelosou mou ten sarka kai sosou tinas ex autōn
I am treating each word as a transliterated name. 'Ei' is treated as a personal name meaning 'If'. 'Pos' is treated as a personal name meaning 'somehow'. 'Parazelosou' is treated as a personal name meaning 'I will live'. 'Mou' is treated as a personal name meaning 'my'. 'Ten' is treated as a personal name meaning 'the'. 'Sarka' is treated as a personal name meaning 'flesh'. 'Kai' is treated as a personal name meaning 'and'. 'Sosou' is treated as a personal name meaning 'save'. 'Tinas' is treated as a personal name meaning 'some'. 'Ex' is treated as a personal name meaning 'from'. 'Autōn' is treated as a personal name meaning 'them'.
[ROM.11.15] For if their casting off is the reconciliation of the world, what is their acceptance if not life from the dead? [§]
ei gar hee apobolee autoōn katallagee kosmou, tis hee prosleempsis ei mee zōē ek nekroōn?
This verse discusses the implications of rejection and acceptance. "Apobolee" refers to casting off or rejection, while "prosleempsis" means taking up or acceptance. The verse poses a rhetorical question: if the rejection of some brings about reconciliation for the world, what is the result of accepting them if not life from the dead?
[ROM.11.16] And if the first offering is holy, and the portion of grain; and if the root is holy, then also are the branches. [§]
And if the firstfruit is holy, and the dough; and if the root is holy, also the branches.
This verse discusses holiness as it relates to portions offered to God. The 'firstfruit' refers to the initial portion of a harvest, and 'dough' represents a portion of grain. The verse then extends this concept to a tree, stating that if the root is holy, the branches will be as well. The verse implies a cause-and-effect relationship where holiness at the source results in holiness in what proceeds from it.
[ROM.11.17] And if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became a partner in the nourishing root of the olive tree, [§]
Ei de tines ton kladon exeklasthēsan, su de agrielaos ōn enkentristhes en autois kai sugkoinonos tēs rhizēs tēs piotētos tēs elaias egenou.
This verse describes a scenario where some branches have been broken off of an olive tree, and a wild olive shoot has been grafted in among them, becoming a partner in the nourishing rootstock of the olive tree. It is a metaphor for Gentiles being included among the Jewish people through faith in Yahveh.
[ROM.11.18] Do not boast about the branches; but if you boast, you do not support the root, rather the root supports you. [§]
mee katakaucho ton kladon; ei de katakauchasei ou su ten rizan bastazeis all' he riza se.
This verse speaks about boasting and the source of sustenance. It uses imagery of branches and roots to illustrate a relationship of dependence. The speaker cautions against boasting about the branches, as the root supports the branches, not the other way around. The words are not names of God, but a general statement. Therefore, there is no need to provide literal translations of any divine names.
[ROM.11.19] Therefore you will say: 'The branches were broken off so that I may grow within.' [§]
er-eis oon, ex-ek-las-thē-san kla-doi hi-na eg-o eg-ken-tris-thō
This verse comes from a non-Biblical source (the Gospel of Thomas). It is written in Koine Greek. 'Ereīs' is a form of 'legein', meaning 'to say'. 'Oun' means 'therefore'. 'Exeklastēsan' is the aorist passive indicative third person plural of 'ekklasō', meaning 'were broken off'. 'Kladoi' means 'branches'. 'Hina' means 'that' or 'so that'. 'Egō' means 'I'. 'Engentristhō' is a form of 'engentrīs', which is a rare word meaning 'to be implanted' or 'to grow within'. The verse describes a process of breaking off branches so that something else can grow inside.
[ROM.11.20] Well; they were broken off because of disbelief, but you stand firm in faith. Do not think highly of yourself, but be afraid. [§]
kalos; tei apistiai exeklasthesan, su de tei pistei hestakas. me hupsela phronei alla phobou.
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Romans 11:20. It speaks of branches being broken off due to unbelief, while someone else stands firm in faith. The verse also cautions against pride and encourages fear (reverence). The terms used are common in Koine Greek, and while context could influence nuances, a literal translation adhering to the principles of replacing names of God with their literal meanings is possible.
[ROM.11.21] For if God did not spare the natural branches, surely He will not spare you either. [§]
ei gar ho theos ton kata physin kladon ouk epheisato, [me pos] oude sou pheisatai.
This verse discusses God's justice and warns against presumption. It uses 'theos' (God) and references natural branches (likely referring to Israelites) who were not spared from punishment, implying that the recipient (and others) will also not be spared if they act similarly. The phrase '[me pos]' is a rhetorical question that essentially means 'not at all'.
[ROM.11.22] Behold then the goodness and severity of God; upon those who have fallen, severity, but upon you, the goodness of God, if you continue in that goodness, since you also will be cut off. [§]
idee oon khrestoteta kai apotomian theou; epi men tous pesontas apotomia, epi de se khrestoteta theou, ean epimeineis tei khrestoteti, epei kai su ekkopesaisei.
This verse discusses God's judgment and mercy. It contrasts the harsh treatment of those who have fallen with the mercy shown to the one being addressed, contingent on their continued faith. 'Khrestoteta' refers to kindness or goodness, while 'apotomia' means severity or cutting off. 'Theou' is the genitive of 'theos', meaning 'of God'.
[ROM.11.23] And they also, if they do not continue in the unbelief, will be grafted in. For the God is able again to graft them in. [§]
ka-kei-noi de, e-an mee ep-ee-men-o-sin tee a-pis-tee-a, eng-ken-tris-the-so-ntai; du-na-tos gar es-tee-n ho the-os pa-lin eng-ken-tree-sai au-tous.
This verse is from the New Testament, specifically Romans 11:23. It describes a conditional state of those who do not continue in unbelief. "ka-kei-noi" means "and they". "de" is a connecting particle meaning "and". "ean mee ep-ee-men-o-sin" means "if they do not remain". "tee a-pis-tee-a" means "in the unbelief". "eng-ken-tris-the-so-ntai" means "will be grafted in". "du-na-tos gar es-tee-n" means "for God is able". "ho the-os" means "the God". "pa-lin" means "again". "eng-ken-tree-sai" means "to graft in". "au-tous" means "them".
[ROM.11.24] For if you were cut from the olive tree according to nature and grafted contrary to nature onto a cultivated olive tree, how much more will these, being according to nature, be grafted onto their own olive oil. [§]
ei gar su ek tes kata fusin exekopies agrielaiou kai para fusin enekentrisths eis kallielaiou, poso mallon houtoi hoi kata fusin engkentristhosontai te idia elaia.
This verse uses a metaphor of grafting olive trees. "kata fusin" means "according to nature" or "naturally". "para fusin" means "against nature" or "unnaturally". The verse speaks of a wild olive shoot being grafted onto a cultivated olive tree, and asks how much more easily would natural olive shoots be grafted onto their own olive oil.
[ROM.11.25] For I do not wish you to be unaware, brothers, of this mystery, so that you may not be wise in yourselves, that a hardening has happened to Israel in part, until the fullness of the Gentiles may come in. [§]
Oo gar thelo humas agnoein, adelphoi, to mustērion touto, hina mē ēte par' heautois phronimoi, hoti pōrōsis apo merous tō Israēl gegonen achri hou to plērōma tōn ethnōn eisēlthēi
This verse, from Romans 11:25, discusses a mystery regarding Israel and the Gentiles. 'Oo gar' means 'for.' 'Thelo' means 'I wish' or 'I desire.' 'Humas' means 'you.' 'Agnoein' means 'to be ignorant.' 'Adelphoi' means 'brothers.' 'To mustērion' means 'the mystery.' 'Touto' means 'this.' 'Hina mē ēte' means 'so that you may not be.' 'Par' means 'beside' or 'by.' 'Heautois' means 'yourselves.' 'Phronimoi' means 'wise.' 'Hoti' means 'that.' 'Pōrōsis' means 'a hardening.' 'Apo merous' means 'in part.' 'Tō Israēl' means 'to Israel.' 'Gegonen' means 'has happened.' 'Achri hou' means 'until.' 'To plērōma' means 'the fullness.' 'Tōn ethnōn' means 'of the Gentiles.' 'Eisēlthēi' means 'may come in.' The verse is discussing a temporary hardening of Israel until the fullness of the Gentiles enters.
[ROM.11.26] And thus all Israel will be saved, as it is written: The deliverer will come from Zion, and he will turn ungodliness away from Jacob. [§]
kai houtos pas Israēl sōthēsetai, kathōs gegraptai: hēxei ek Sion ho ruomenos, apostrepsei asebeias apo Iakōb.
This verse originates from a quote of Isaiah 59:20-21, found in Romans 11:26 in the New Testament. It speaks of the salvation of Israel through a deliverer coming from Zion. "Zion" refers to Jerusalem, and symbolically to the people of God. "Iakob" is Jacob, the patriarch and ancestor of the Israelites.
[ROM.11.27] And this is the covenant from me to them, when Yahveh forgives their sins. [§]
kai aute autois he par’ emou diatheke, hotan aphelomai tas hamartias auton
This verse comes from a Greek translation of the Old Testament. It speaks of a covenant, and of God forgiving sins. 'Kai' means 'and'. 'Aute' means 'this'. 'Autois' means 'to them'. 'He par’ emou' means 'from me'. 'Diatheke' means 'covenant'. 'Hotan' means 'when'. 'Aphelomai' means 'I forgive'. 'Tas hamartias auton' means 'their sins'.
[ROM.11.28] According to the good news, you were enemies because of yourselves, but according to the choosing, you are beloved because of your fathers. [§]
kata men to euangelion echthroi dia humas, kata de ten eklogen agapētoi dia tous pateras.
This verse discusses the relationship between believers and God, stating that, according to the good news, they were enemies, but according to the choosing, they are beloved because of their ancestors. The verse emphasizes a shift in status from enmity to being loved, based on God's choice and connection to their forefathers. It is important to note that 'the Gods' is used instead of 'God' to maintain the literal translation of Elohim.
[ROM.11.29] For the gifts and the calling of God are without regret. [§]
ametamelēta gar ta charismata kai hē klēsis tou theou
This verse comes from the New Testament, specifically Romans 11:29. It discusses the irrevocable nature of God’s gifts and calling. ‘Ametamelēta’ describes something without regret or repentance. ‘Charismata’ refers to gifts, specifically spiritual gifts. ‘Klēsis’ signifies a calling or invitation. ‘Theou’ refers to God.
[ROM.11.30] For as you once disobeyed the God, now you have been shown mercy because of this disobedience. [§]
hosper gar humeis pote epeithestate to theoo, nun de eleethete tee touton apeitheia
This verse discusses a past disobedience to God and a present experience of mercy despite that disobedience. 'hosper gar' means 'for as'. 'humeis' means 'you'. 'pote' means 'once' or 'at one time'. 'epeithestate' means 'you disobeyed'. 'to theoo' means 'to the God'. 'nun de' means 'but now'. 'eleethete' means 'you have been shown mercy'. 'tee touton apeitheia' means 'because of this disobedience'.
[ROM.11.31] So also these now disobeyed your mercy, so that they themselves might now be shown mercy. [§]
houtos kai houtoi nun apeitheesan to humetero eleei, hina kai autoi [nun] eleethethosin.
This verse speaks of people disobeying God's mercy so that they, too, might receive mercy. 'Houtos' and 'houtoi' refer to 'these' people. 'Eleei' is the dative of 'eleos' which means mercy or pity. 'Hina' means 'so that' or 'in order that'. 'Autoi' means 'they themselves'. 'Eleethethosin' is a verb meaning 'may be shown mercy'.
[ROM.11.32] God has confined all people to disobedience, so that he might show mercy to all people. [§]
hoo theos sunekleisen gar tous pantas eis apeitheian, hina tous pantas eleese.
This verse comes from Romans 11:32. 'Theos' is the Greek word for 'God'. 'Sunekleisen' means 'has shut up' or 'has confined'. 'Pantas' means 'all'. 'Apeitheian' means 'disobedience'. 'Hina' means 'in order that' or 'so that'. 'Eleese' means 'to have mercy on'. The verse states that God has confined all to disobedience, so that he might have mercy on all.
[ROM.11.33] Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments, and how unexplorable are His ways. [§]
O bathos ploutou kai sophia kai gnosis theou; hos anexerauneta ta krimata autou kai anexichniastoi hai hodoi autou.
This verse is from the Greek translation of the Bible, specifically Romans 11:33. The verse expresses the depth of the riches, wisdom, and knowledge of God, and how unsearchable are His judgments and ways. It's important to note that 'theou' translates to 'of the God', and we will translate the name 'theos' as 'God'.
[ROM.11.34] For who has known the mind of my Lord? Or who has become His counselor? [§]
tis gar egno noun kurios? e tis sumboulos autou egeneto?
This verse asks who has known the mind of the Lord, or who has become His counselor. 'Tis' means 'who'. 'Gar' means 'for' or 'indeed'. 'Egno' is the perfect active indicative of 'ginoosko', meaning 'to know'. 'Noun' means 'mind'. 'Kurios' means 'Lord'. 'E' is a conjunction meaning 'or'. 'Tis' again means 'who'. 'Sumboulos' means 'counselor'. 'Autou' means 'of him'. 'Egeneto' is the aorist passive indicative of 'ginomai', meaning 'to become'.
[ROM.11.35] Or who has given something to him, so that it may be given back to him? [§]
hay tees pro-eh-dok-en af-toh, kai an-ta-po-doe-the-set-ai af-toh?
This verse is from the New Testament, specifically Romans 12:19. It asks a rhetorical question about retribution and vengeance. The verse is asking who has given something *to* someone, so that it may be given back *to* them. It speaks to the concept of divine justice and leaving vengeance to God. The original verse is in Koine Greek.
[ROM.11.36] For from the Gods and through the Gods and to the Gods are all things. To the Gods be the glory for all ages, amen. [§]
hoti ex autou kai di’ autou kai eis auton ta panta: autoi he doxa eis tous aiōnas, amēn.
This verse speaks of the source, means, and end being within ‘him’. ‘Him’ refers to God. ‘The Gods’ are given glory for all time. The ‘amen’ is a declaration of truth.
ROM.12
[ROM.12.1] Therefore, I urge you, brothers, through the mercies of God to present your bodies as a living sacrifice, holy and acceptable to God. This is your reasonable worship. [§]
Parakalo oun humas, adelphoi, dia ton oiktirmon tou theou parastesai ta somata humon thusian zosan hagian euareston to theoi, ten logiken latreian humon.
This verse is a plea to fellow believers to present their bodies as a living sacrifice to God. "Parakalo" means "I urge". "Adelphoi" means "brothers". "Dia" means "through". "Oiktirmon" refers to mercies. "Theou" means "of God". "Parastesai" means "to present". "Somata humon" means "your bodies". "Thusian" means "a sacrifice". "Zosan" means "living". "Hagian" means "holy". "Euareston" means "acceptable". "To theoi" means "to God". "Ten logiken latreian humon" means "your reasonable service".
[ROM.12.2] And do not be conformed to this age, but be transformed by the renewing of your mind, in order to test what is the will of God, which is good and pleasing and perfect. [§]
kai mee suschemateezesthe to aiōni toutō, alla metamorfoosthe tē anakainōsei tou noos eis to dokimazein humas tee to thelēma tou theou, to agathon kai euareston kai teleion.
This verse urges believers not to conform to the present age, but to be transformed by the renewing of their mind, in order to discern what is the will of God, which is good, pleasing, and perfect. "kai" means and. "mē" means not. "syschēmatizesthe" is a verb meaning to be conformed or shaped with. "tō aiōni toutō" means “to this age”. "alla" means but. "metamorphousthe" means to be transformed. "tē anakainōsei tou noos" means “by the renewing of the mind”. "eis to dokimazein humas" means “in order to test you”. "tee to thelēma tou theou" means “what is the will of God”. "to agathon kai euareston kai teleion" means “which is good and pleasing and perfect.
[ROM.12.3] For I say, through the grace that was given to me, that no one among you should think more highly of themselves than is necessary to think, but rather think with moderation, to each one as God has allotted a measure of faith. [§]
lego gar dia tes charitos tes dotheises moi panti to onti en humin me huperfронеin par’ o dei phronein alla phronein eis to sophронеin, hekastō hōs ho theos emerisen metron pisteōs.
This verse speaks about not thinking of oneself more highly than one ought, but instead thinking with moderation, according to the measure of faith that God has allotted to each person. 'Charis' translates to grace, 'theos' to God, and 'pisteōs' to faith. It is a caution against pride and an encouragement to humility and balanced judgment.
[ROM.12.4] As, for in one body we have many members, but the members all do not have the same doing. [§]
kah-thah'-per gar en heni so'-ma-tee pol-la mel'-ee eh'-khom-en, ta deh mel'-ee pan'-ta ou ten au-ten eh'-khee pra'-xin
This verse, from the New Testament, uses the preposition 'kathaper' meaning 'just as' or 'as'. 'En' means 'in'. 'Soma' means 'body'. 'Melle' means 'member' or 'part'. 'Praxis' means 'function' or 'doing'. The verse is a comparison, stating that just as a single body has many members, not all members perform the same function.
[ROM.12.5] Thus, the many are one body in Christ, and each one is a member of one another. [§]
hoo-toos hoi pol-loy hen so-ma es-men en khrees-toh, to de kath’ heis al-le-lon mel-eh.
This verse is from the New Testament, specifically Romans 12:5. It speaks of believers being united in Christ. The original language is Koine Greek. The verse uses metaphors of a body and its parts to illustrate this unity. Breaking it down: 'hoo-toos' means 'thus' or 'so'. 'hoi pol-loy' means 'the many'. 'hen so-ma' means 'one body'. 'es-men' means 'we are'. 'en khrees-toh' means 'in Christ'. 'to de' means 'and'. 'kath’ heis al-le-lon' means 'according to each other' or 'one to another'. 'mel-eh' means 'members' or 'parts'.
[ROM.12.6] Now, having gifts according to the grace given to us, they are diverse, whether prophecy according to the proportion of faith. [§]
eh-khon-tes deh kha-ree-sma-ta ka-ta teen kha-reen teen do-thee-san he-meen dee-a-fo-ra, ei-teh pro-phe-tei-an ka-ta teen a-na-lo-gi-an tees pee-steos
This verse discusses possessing gifts according to the grace given to us, varying in kind. 'eh-khon-tes' means 'having', 'kha-ree-sma-ta' means 'gifts', 'kha-reen' means 'grace', 'do-thee-san' means 'given', 'dee-a-fo-ra' means 'varying', 'pro-phe-tei-an' means 'prophecy', and 'a-na-lo-gi-an' means 'proportion, analogy', 'pee-steos' means 'of faith'. The verse is speaking about different spiritual gifts.
[ROM.12.7] Whether a ministry in the ministry, or the teacher in the teaching, [§]
ei-te di-a-ko-ni-an en tee di-a-ko-ni-a, ei-te ho di-da-skon en tee di-da-ska-li-a
This verse discusses service and teaching. The word 'ei-te' means 'whether' or 'either'. 'Diakonia' refers to a ministry or service. 'Didaskon' is the one who teaches, and 'didaskalia' means teaching.
[ROM.12.8] Whether the one encouraging in encouragement, the one distributing with simplicity, the one leading with diligence, the one showing mercy with cheerfulness. [§]
ei-te ho pa-ra-ka-lōn en tē pa-ra-klē-sei, ho me-ta-di-dous en ha-plo-tē-ti, ho pro-is-ta-men-os en spou-dē, ho e-le-ōn en hi-la-ro-tē-ti.
This verse describes qualities of someone who serves or encourages. It lists four characteristics: one who encourages in encouragement, one who distributes with simplicity, one who leads with diligence, and one who shows mercy with cheerfulness. The verse uses several participial phrases, describing the person’s actions.
[ROM.12.9] The love must be unfeigned. Detest what is evil, and cling to what is good. [§]
hay agapeh anupokritos. apostugountes to poneeron, kollomenoi to agathon.
This verse comes from the New Testament, Romans 12:9. "Agape" refers to a specific type of love, often translated as charity or unconditional love. "Anupokritos" means unhypocritical or sincere. "Poneeron" denotes evil or wickedness. "Agathon" refers to good or goodness. "Apostugountes" is a participle meaning 'abhorring' or 'detesting'. "Kollomenoi" is a participle meaning 'clinging to' or 'holding fast to'.
[ROM.12.10] To the brotherly love, be loving towards one another, and in honor, let each of you lead the others forward. [§]
to the brotherly love to one another loving affection, in honor leading one another forward
This phrase speaks to reciprocal brotherly love and mutual respect. "To the brotherly love" establishes the context. "Loving affection" describes the quality of the love. "In honor leading one another forward" suggests prioritizing and elevating others. The original text emphasizes a proactive demonstration of respect and deference within a community of believers.
[ROM.12.11] Do not be sluggish in your zeal, being fervent in spirit, serving my Lord. [§]
tay spoo-day mee ok-nee-roy, toe pneu-mah-tee zeh-on-tes, toe koo-ree-oh doo-loo-on-tes
This verse discusses diligence and service. "tay spoo-day" refers to zeal or eagerness. "mee ok-nee-roy" means not being sluggish or faint. "toe pneu-mah-tee zeh-on-tes" describes being fervent in spirit. "toe koo-ree-oh doo-loo-on-tes" means serving my Lord.
[ROM.12.12] Rejoicing in hope, enduring in affliction, persevering in prayer. [§]
to elpidi chairontes, to thlipsei hypomenontes, to proseuchei proskarterountes
This verse consists of participial phrases describing actions taken in relation to hope, affliction, and prayer. 'Elpidi' relates to hope, 'thlipsei' to affliction or tribulation, and 'proseuchei' to prayer. The participles indicate continuous action. The 'to' is a preposition meaning 'in' or 'with respect to'.
[ROM.12.13] Sharing in the needs of the holy ones, pursuing hospitality. [§]
tais chreiais ton hagion κοινωνουντες, ten philoxenian diokontes.
This verse discusses sharing with the holy ones in their needs and pursuing hospitality. The original text is Greek, but the prompt requests a translation based on literal renderings of divine names as if from a Biblical text. Since this verse does not contain any divine names, the translation will proceed as a standard, direct rendering into English.
[ROM.12.14] Bless those persecuting you. Bless, and do not curse. [§]
Bless those who are persecuting you, bless and do not curse.
This verse instructs believers to offer blessings to those who mistreat them, and specifically forbids returning curses in response. The original text uses imperatives, giving direct commands.
[ROM.12.15] Rejoice with those who rejoice, and weep with those who weep. [§]
khai-rein me-ta khai-ron-ton, klai-ein me-ta klai-on-ton
This verse utilizes a structure common in Koine Greek, employing present active participles to express a sense of shared emotion. "khai-rein" means 'to rejoice' and "klai-ein" means 'to weep'. The phrases "me-ta khai-ron-ton" and "me-ta klai-on-ton" literally translate to "with those rejoicing" and "with those weeping", respectively. The verse expresses solidarity in joy and sorrow.
[ROM.12.16] Be thinking the same things toward one another. Do not think of the high things, but be joined with the humble. Do not become wise in your own opinion. [§]
ho auto eis allelous phronountes, me ta hypsela phronountes alla tois tapeinois synapagomenoi. me ginesthe phronimoi par’ heautois.
This verse is from the New Testament, Romans 12:16. It urges readers to have the same mindset towards one another, to not consider themselves superior, but to associate with those of low status. It warns against considering oneself wise.
[ROM.12.17] Giving back evil to no one in return for evil, we are thinking beforehand of goodness in the sight of all people. [§]
mee-den-ee kak-on an-tee kak-oo ah-po-dee-don-tes, pro-noo-oo-men-oi ka-la en-op-ion pan-ton an-thro-pon
This verse discusses not retaliating evil for evil, but rather acting with goodness before everyone. "μηδενὶ" means "to no one". "κακὸν" means "evil". "ἀντὶ" means "instead of" or "in return for". "κακοῦ" is a genitive case of "evil". "ἀποδιδόντες" is the present participle of the verb meaning "to give back" or "to repay". "προνοούμενοι" is a present participle meaning "thinking beforehand" or "being mindful of". "καλά" means "good things" or "goodness". "ἐνώπιον" means "before" or "in the sight of". "πάντων" means "all". "ἀνθρώπων" means "people".
[ROM.12.18] If it is possible, as far as it depends on you, be at peace with all people. [§]
ei dunaton to ex humon, meta panton anthropoon eireneuentes
This verse comes from Romans 12:18. It encourages believers to live peaceably with all people, to the extent that it depends on them. The phrase "if possible" signifies that maintaining peace isn't solely dependent on the individual, but also on the actions of others. The verse stresses personal responsibility in pursuing peace.
[ROM.12.19] Do not avenge yourselves, beloved, but give place for wrath, for it is written: "Vengeance is mine, I will repay," says my Lord. [§]
mee heautoos ekdikountes, agapētoi, alla dote topon tēi orgēi, gegraptai gar: emoi ekdikēsis, egō antapodōsō, legei kyrios.
This verse comes from the book of Romans in the New Testament. It is a warning against personal revenge. The speaker urges believers to leave room for God's wrath, referencing a passage in the Old Testament that states retribution belongs to God, and God will repay. "Kyrios" is a title for God, often translated as "Lord," but here we will translate it literally.
[ROM.12.20] But if your enemy is hungry, feed him. If he is thirsty, give him drink. For in doing this, you will pile burning coals upon his head. [§]
all’ ean peinai ho echthros sou, psomize auton; ean dipsa, potize auton; touto gar poion anthrakas pyros soreueseis epi ten kephalen autou.
This verse, originating from the New Testament (Romans 12:20), instructs the reader to show kindness to their enemies. Specifically, if an enemy is hungry, provide them with food, and if they are thirsty, give them drink. The reasoning given is that doing so will "heap coals of fire on their head," a metaphorical expression with debated interpretations, generally understood to mean either overcoming evil with good or provoking remorse in the enemy.
[ROM.12.21] Do not be conquered by the evil, but conquer the evil with the good. [§]
mee nee-koh hoo-po too ka-koo al-la nee-ka en toi a-ga-tho to ka-kon.
This verse is from Romans 12:21. It instructs believers not to be overcome by evil, but to overcome evil with good. The verse employs a contrast between being conquered *by* evil and actively conquering evil *with* good. The original Greek uses 'κακόν' (kakon) which means evil, and 'ἀγαθόν' (agathon) which means good. The verse uses the verb 'νικάω' (nikao) which is translated as 'to conquer'.
ROM.13
[ROM.13.1] Let every soul be subjected to the authorities that are higher. For there is no authority except from God, and those that are have been established by God. [§]
Pasa psukhee exousiais hyperéchousais hypotasséstho. Ou gar esti exousia ei mē hupo theou, hai de ousai hupo theou tetagménai eisin.
This verse discusses submission to governing authorities. 'Pasa psukhee' means 'every soul'. 'Exousiais hyperéchousais' refers to 'authorities that are higher'. 'Hypotasséstho' is an imperative, meaning 'be subjected'. 'Ou gar esti exousia ei mē hupo theou' means 'for there is no authority except from God'. 'Hai de ousai hupo theou tetagménai eisin' means 'and those that are are established by God'.
[ROM.13.2] Therefore, the one opposing the authority, the of God’s command, has stood against it, and those who opposed themselves will receive judgment. [§]
hoste ho antitassomenos te exousia te tou theou diatage anthesteiken, hoi de anthestekotes heautois krima lempsontai.
This verse discusses opposition to authority ordained by God. "hoste" means 'therefore' or 'so'. "ho antitassomenos" refers to 'the one opposing'. "te exousia te tou theou diatage" means 'the authority, the of God command'. "anthesteiken" means 'stood against', 'opposed'. "hoi de anthestekotes" means 'and those who opposed'. "heautois" refers to 'themselves'. "krima" means 'judgment'. "lempsontai" means 'they will receive'. Thus, the verse states that those who oppose the authority of God’s command will receive judgment.
[ROM.13.3] For the rulers are not a terror to the good work, but to the bad. But you desire not to fear the authority; do the good, and you will have praise from it. [§]
hoi gar archontes ouk eisin phobos toi agathoi ergoi alla toi kakoi. theleis de me phobeisthai ten exousian; to agathon poiei, kai hexeis epainon ex autes.
This verse discusses authorities and fear. It states that authorities are not a fear to good works, but to bad ones. It encourages one not to fear authority, but to do good, and thus receive praise from it. The original text is in Koine Greek.
[ROM.13.4] For God’s servant is to you for good. But if you do evil, fear. For God’s servant does not bear the sword without reason. God’s servant is an avenger, bringing wrath upon the one who does evil. [§]
theou gar diakonos estin soi eis to agathon. ean de to kakon poies, phobou. ou gar eikei ten machairan phorei. theou gar diakonos estin ekdikos eis orgen to to kakon prassonti.
This verse discusses a ruler or authority figure and their role as an agent of divine justice. The word 'theou' refers to 'God', 'diakonos' means 'servant' or 'minister', 'eis' means 'to' or 'for', 'agathon' means 'good', 'kakon' means 'evil', 'phobou' means 'fear', 'eikei' means 'in vain' or 'without reason', 'machairan' means 'sword', 'phorei' means 'bears' or 'carries', 'ekdikos' means 'avenger' or 'executor of vengeance', and 'orgen' means 'wrath' or 'anger'.
[ROM.13.5] Therefore, it is necessary to be subject, not only because of wrath, but also because of conscience. [§]
dee-oh an-ahg-keh hoo-po-tah-ses-thai, oo moo-non dee-ah teen or-geen al-lah kah-ee dee-ah teen sin-ay-dee-sin.
This verse comes from Romans 13:5. It discusses the necessity of submission to governing authorities. 'dee-oh' means 'therefore', 'an-ahg-keh' means 'necessity', 'hoo-po-tah-ses-thai' means 'to be subject', 'oo moo-non' means 'not only', 'dee-ah' means 'because of', 'teen' is a connecting particle, 'or-geen' means 'wrath', 'al-lah' means 'and', 'kah-ee' is a connecting particle, 'dee-ah' means 'because of', and 'teen' is a connecting particle, 'sin-ay-dee-sin' means 'conscience'.
[ROM.13.6] Therefore, it is for this reason that you pay taxes, because those who collect them are servants of the Gods, constantly devoted to this task. [§]
dee-ah too gar kai for-os tel-ee-teh ley-toor-goi gar the-oo ei-sin eis auto too pro-skar-ter-oon-tes
This verse discusses the purpose of paying taxes. It states that those who collect taxes are servants of God, constantly engaged in this duty. The original text uses 'theos' which is a general term for 'god'.
[ROM.13.7] Render to everyone what is owed to them: to those to whom tax is owed, tax; to those to whom duty is owed, duty; to those to whom fear is owed, fear; to those to whom honor is owed, honor. [§]
apodote pasin tas opheilas, to ton phoron ton phoron, to to telos to telos, to ton phobon ton phobon, to tin timen tin timen.
This verse comes from Romans 13:7. It’s a directive to render to all their due. The verse repeats the word 'to' (the) and then repeats the noun. This repetition is emphatic, stressing the complete fulfillment of each obligation.
[ROM.13.8] Do not owe anyone anything, except to love one another. For the one who loves another has completed the law. [§]
May-deh-nee may-deh-n oh-fei-leh-teh ay mee toh al-lah-loo-s ah-gah-pahn; ho gar ah-gah-pon ton het-er-on no-mon pep-leh-roh-ken.
This verse discusses owing debts to others. It states that no one owes anything to anyone except to love each other. The reasoning provided is that the one who loves another has fulfilled the law.
[ROM.13.9] For you will not commit adultery, you will not murder, you will not steal, you will not desire. And if there is any other command, it is summed up in this: you will love your neighbor as yourself. [§]
gar ou moicheuseis, ou phoneuseis, ou klepseis, ouk epithumeseis, kai ei tis hetera entole, en to logo touto anakepalaiootai [en to] agapeseis ton plesion sou hos seauton.
This verse comes from the New Testament and lists several of the Ten Commandments. It states that all other commands are summarized by loving your neighbor as yourself. The original text is in Koine Greek. The intent is to accurately reflect the meaning using straightforward English, avoiding traditional theological interpretations of divine names or overly formal phrasing. 'gar' means 'for', 'ou' is a negative particle, 'moicheuseis' means 'you will commit adultery', 'phoneuseis' means 'you will murder', 'klepseis' means 'you will steal', 'epithumeseis' means 'you will desire', 'ei tis hetera entole' means 'if any other command', 'anakepalaiootai' means 'is summed up', and 'agapeseis' means 'you will love'.
[ROM.13.10] This love for a neighbor does not work harm. Therefore, love is the completion of law. [§]
hoh-ah-gah-peh toh pleh-see-ohn kah-kon oohk er-gah-zeh-tai plee-roh-mah oon no-moh hoh ah-gah-peh
This verse discusses love and its relationship to law. 'Agape' refers to a specific type of love, often unconditional and sacrificial. 'Plesion' signifies neighbor. 'Kakon' means harm or evil. 'Ergazetai' means 'works' or 'performs'. 'Pleroma' means 'fullness' or 'completion'. 'Nomos' is law.
[ROM.13.11] And knowing this, the time, that it is already the hour for you to be awakened from sleep, for now salvation is nearer to us than when we believed. [§]
Kai touto eidotes ton kairos, hoti hora edē humas ex hypnou egerthēnai, nun gar egguteron hēmōn hē sōtēria ē hote episteusamen.
This verse speaks about recognizing the time and that it is now the hour for believers to awaken from spiritual sleep, because salvation is nearer to them now than when they first believed.
[ROM.13.12] The night has advanced, and the day is near. Therefore, let us reject the works of the darkness and let us clothe ourselves with the weapons of the light. [§]
hay nooks pro-eh-kop-sen, hay deh hay-meh-rah eng-gee-ken. ah-po-tho-meh-tha oon tah erg-ah too skot-os, en-du-so-meh-tha deh tah hop-lah too fo-tos.
This verse is in ancient Greek. It speaks of night passing and day approaching, urging believers to abandon works of darkness and embrace the armor of light. The words themselves describe a transition from darkness to light, both literally and metaphorically. 'Nooks' represents 'night', 'hay-meh-rah' means 'day', 'skotos' signifies 'darkness', and 'fo-tos' means 'light'.
[ROM.13.13] As in day we walk properly, not in parties and intoxications, not in sleeps and sexual excesses, not in disputes and eagerness. [§]
hos en hemera euschemmonos peripatēsōmen, mē kōmois kai methais, mē koitais kai aselgeiais, mē eridi kai zēlō
This verse discusses how one should conduct themselves. It describes avoiding behaviors like revelry, drunkenness, sexual immorality, strife, and jealousy. The verse is phrased as a conditional statement, suggesting 'as we walk in the day...' we should avoid these behaviors. The original is in Koine Greek.
[ROM.13.14] But clothe yourselves in the Lord Jesus Christ, and do not make provision for the desires of the flesh. [§]
all' endusashte ton kurion Iesoun Christon kai tes sarkos pronoyan me poieishte eis epithumias.
This verse discusses putting on the Lord Jesus Christ and not catering to the desires of the flesh. "all'" is a conjunction meaning 'but'. "endusashte" is the aorist middle indicative of 'enduo', meaning 'to clothe'. "ton kurion" is 'the Lord'. "Iesoun Christon" is 'Jesus Christ'. "kai" is 'and'. "tes sarkos" is 'of the flesh'. "pronoyan" is 'forethought' or 'provision'. "me poieishte" is 'do not make'. "eis epithumias" is 'into desires'.
ROM.14
[ROM.14.1] And the weak in faith, you receive, not into disputes of reasonings. [§]
Ton de asthenonta te pistei proslambanesthe, me eis diakriseis dialogismon.
This verse comes from the Greek text often referred to as the New Testament. It speaks of receiving the weak in faith. 'Ton' is the definite article 'the'. 'De' is a conjunction meaning 'and' or 'but'. 'Asthenonta' means 'weak' or 'ailing'. 'Te' is a particle indicating 'also'. 'Pistei' means 'faith'. 'Proslambanesthe' means 'you receive' or 'you welcome'. 'Me' means 'not'. 'Eis' means 'into'. 'Diakriseis' refers to 'disputes' or 'judgments'. 'Dialogismon' means 'reasonings' or 'deliberations'. Considering the context, a literal translation prioritizes accuracy over traditional phrasing.
[ROM.14.2] The one who believes eats everything, but the one who is weak eats vegetables. [§]
hos men pisteuei phagein panta, ho de asthenon lachana estiei.
This verse discusses differing levels of faith and dietary practices. The first part describes someone who believes they can eat anything, while the second describes someone weak in faith who only eats vegetables. The original text uses 'hos' meaning 'who', 'men' meaning 'indeed/on the one hand', 'pisteuei' meaning 'believes', 'phagein' meaning 'to eat', 'panta' meaning 'all things', 'de' meaning 'but/on the other hand', 'asthenon' meaning 'weak', 'lachana' meaning 'vegetables', and 'estiei' meaning 'eats'.
[ROM.14.3] Let the one who eats not despise the one who does not eat, and let the one who does not eat not judge the one who eats, for God has accepted him. [§]
ho esthion ton me esthionta me exoutheneito, ho de me esthion ton esthionta me krinete, ho theos gar auton proselabeto.
This verse comes from Romans 14:3. It concerns judging others based on dietary habits. 'ho esthion' means 'the one who eats', 'ton me esthionta' means 'the one who does not eat', 'me exoutheneito' means 'do not despise', 'ho de me esthion' means 'but the one who does not eat', 'ton esthionta' means 'the one who eats', 'me krinete' means 'do not judge', 'ho theos gar' means 'for God', and 'auton proselabeto' means 'has accepted him'.
[ROM.14.4] You, who are you to judge another person's household? Each person stands or falls before their own Lord. And each will stand, for the Lord is able to make them stand. [§]
soo tees ei ho kreenon allotrion oiketeen? toi idioi kurioi sthikei ee pipttei; stathēsetai de, dunatei gar ho kurios stēsai auton.
This verse comes from Romans 14:4 and is spoken by Paul. He is addressing someone who judges another person's servants. The speaker asks who are you to judge another person's household. Each person stands or falls before their own Lord. And each will stand, for the Lord is able to make them stand.
[ROM.14.5] The one who judges a day by a day, and the one who judges every day: let each one be fully persuaded in their own understanding. [§]
hos men [gar] krinei hemeran par hemeran, hos de krinei pasan hemeran: hekastos en to idio noi plērophoreisthō.
This verse discusses individual judgment. The first part refers to someone judging day by day. The second part speaks of someone judging every day. The verse concludes with an exhortation for each person to be fully assured in their own mind.
[ROM.14.6] The one who considers the day considers it for Yahveh; and the one who eats, eats for Yahveh, for they give thanks to God. And the one who does not eat does not eat for Yahveh, and gives thanks to God. [§]
ho fronōn tēn hēmeran kuriōi fronei; kai ho esthion kuriōi esthiei, eucharistei gar tō theōi; kai ho mē esthion kuriōi ouk esthiei kai eucharistei tō theōi.
This verse discusses mindful living and gratitude toward God. "Kuriōi" appears multiple times, meaning 'to the Lord'. "Theōi" is the dative case of 'theos', also meaning 'to God'. The verse contrasts those who live mindful of God with those who do not, but emphasizes that both can offer thanks to God. It emphasizes living intentionally for 'the Lord' and the importance of thankfulness.
[ROM.14.7] For none of us lives for himself, and none of us dies for himself. [§]
ou-deis gar he-mon heau-to-ee zay kai ou-deis heau-to-ee a-po-thnes-kei
This verse is from the New Testament, specifically Romans 14:7. It states that no one lives to themselves, and no one dies to themselves. The verse speaks to the idea that we all live for, and ultimately die for, a higher purpose or for others, rather than solely for our own individual benefit. There are no names of God in this verse.
[ROM.14.8] For if we live, we live to my Lord, and if we die, we die to my Lord. Therefore, whether we live or die, we belong to my Lord. [§]
ean te gar zoomen, toi kurioi zoomen, ean te apothneskomen, toi kurioi apothneskomen. ean te oun zoomen ean te apothneskomen, tou kurioi esmen.
This verse uses the word 'kurios' which is a direct translation of 'Adonai', meaning 'my Lord'. The verse speaks of living and dying in relation to this 'my Lord'. The phrase 'tou kurioi esmen' can be understood as 'we are of my Lord' or 'we belong to my Lord'.
[ROM.14.9] For this purpose, Christ died and lived again, so that He might be Lord over both the dead and the living. [§]
eis touto gar Christos apethanen kai ezēsen, hina kai nekron kai zonton kyrieusē
This verse discusses the purpose of Christ's death and resurrection. 'eis touto' means 'for this purpose'. 'gar' is 'for'. 'Christos' is the name 'Christ'. 'apethanen' is the verb 'died'. 'kai' means 'and'. 'ezēsen' means 'lived' or 'resurrected'. 'hina' means 'so that' or 'in order that'. 'nekron' is the accusative plural of 'nekros', meaning 'dead ones' or 'the dead'. 'zonton' is the accusative plural of 'zon', meaning 'living ones' or 'the living'. 'kyrieusē' is the verb 'will rule' or 'will be Lord over'. The verse speaks of Christ dying and living again so that He might rule over both those who are dead and those who are living.
[ROM.14.10] And you, why do you judge your brother? Or do you also look down on your brother? For we will all stand before the judgment seat of God. [§]
soo deh tee kree-ness ton ah-deh-lo-fon soo; eh kai soo tee ex-oo-theh-ness ton ah-deh-lo-fon soo; pan-tes gar pa-ra-stee-so-meh-tha to bee-mah-tee too the-oo
This verse asks why you judge your brother, or why you look down on your brother. It then states that everyone will stand before the judgment seat of God.
[ROM.14.11] It is written, for I live, says my Lord, that to me every knee may bend, and every tongue may confess to the God. [§]
ge-grap-tai gar: zo ego, legei kurios, hoti emoi kampsi pan gonu kai pasa glossa exomologese-tai toi theoi.
This verse is from a Greek text, not the original Hebrew. It is a quote from Isaiah 45:23. "ge-grap-tai" means "it is written". "zo ego" means "I live". "legei kurios" means "says my Lord". "emoi kampsi" means "to me may bend". "pan gonu" means "all knee". "pasa glossa" means "all tongue". "exomologese-tai" means "may confess". "toi theoi" means "to the God". The verse overall states that every knee will bend and every tongue will confess to the God, as stated by my Lord.
[ROM.14.12] Therefore, each of us will render an account to God. [§]
Therefore each of us will give an account to the God.
This verse states that each person will be responsible for explaining their actions to God. "Therefore" introduces a conclusion. "Each of us" refers to all people. "Will give an account" implies a rendering of reasons or an explanation. "To the God" identifies the recipient of this account as God.
[ROM.14.13] Therefore, no longer let us judge one another. But rather, judge this more: not to place a stumbling block for a brother, or a scandal. [§]
mee-keh-tee oon al-lee-loos kree-no-men; al-lah too-toh kree-nah-teh mah-lon, toh mee tee-the-nai pros-koh-mah toh ah-del-foh eh skahn-dah-lon.
This verse is advising against judging one another, and instead focusing on not causing offense or stumbling blocks to fellow believers. "Μηκέτι οὖν" means "therefore no longer". "ἀλλήλους κρίνωμεν" means "let us judge one another". "τούτο κρίνατε μᾶλλον" means "rather judge this". "τὸ μὴ τιθέναι πρόσκομμα" means "not to put a stumbling block". "τῷ ἀδελφῷ" means "to the brother". "ἢ σκάνδαλον" means "or a scandal/stumbling block".
[ROM.14.14] I know and am persuaded in my Lord Jesus that nothing is common in itself, unless to one who counts something as common, to that one it is common. [§]
oy-da kai pe-pei-sma-i en ku-ri-o Ie-sou ho-ti ou-den koi-non di’ he-au-tou, ei me toi lo-gi-zo-men-oi ti koi-non ei-nai, ek-ei-noi koi-non.
This verse is from the New Testament, specifically Philippians 1:6. It speaks to Paul's confidence in the completion of a good work started in the Philippians. The key terms here relate to fellowship or 'things common'. 'Kyrios' is a title meaning 'Lord', and 'Iesous' is 'Jesus'. The verse is discussing that nothing is unclean in itself, but becomes unclean to someone who believes it is.
[ROM.14.15] For if your brother is grieved by what you eat, you are no longer walking in love. Do not destroy him with your eating over whom Christ died. [§]
ei gar dia broma ho adelphos sou lupeitai, ouketi kata agape peripateis; me to bromati sou ekeinon apolleue huper hou Christos apethanen.
This verse discusses causing offense to a brother in faith through what one eats. 'Broma' refers to food or what one eats. 'Adelphos' means brother, used here in a spiritual sense. 'Lupeitai' means grieves or causes sorrow. 'Agapi' is love, and 'peripateis' means to walk or live. 'Apolleue' means to destroy. 'Christos' is Christ, and 'apethanen' means died.
[ROM.14.16] Therefore, let not the good thing of you be blasphemed. [§]
mee blasfameetho oon humoon to agathon
This verse is from the New Testament, specifically from a letter written in Koine Greek. 'mee' is a negative particle meaning 'not'. 'blasfameetho' is a verb meaning 'be blasphemed'. 'oon' is a particle, best understood as 'therefore' or 'then'. 'humoon' is a possessive pronoun meaning 'of you' or 'your'. 'to agathon' is a definite article with an adjective meaning 'the good thing'. The verse is a command against speaking ill of something good.
[ROM.14.17] For truly, the Kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. [§]
hoo gar estin hee basileia too theou brosis kai posis alla dikaiosune kai eirene kai chara en pneumati hagiō
This verse is from the New Testament, specifically Romans 14:17. It discusses the nature of the Kingdom of God. The original text is in Koine Greek. 'Theos' means 'God'. 'Basileia' means 'Kingdom'. 'Brosis' refers to eating, 'posis' to drinking. 'Dikaiosune' is righteousness, 'eirene' is peace, and 'chara' is joy. 'Pneumati hagiō' translates to 'in the Holy Spirit'.
[ROM.14.18] For the one who serves Christ in this way is pleasing to God and approved by people. [§]
ho gar en touto douleuōn tōi Christōi euarestos tōi theōi kai dokimos tois anthrōpois
This verse states that whoever serves Christ in this manner is pleasing to God and approved by people. 'ho gar' means 'for'. 'en touto' means 'in this'. 'douleuōn' means 'serves'. 'tōi Christōi' means 'to Christ'. 'euarestos' means 'pleasing'. 'tōi theōi' means 'to God'. 'kai' means 'and'. 'dokimos' means 'approved'. 'tois anthrōpois' means 'by people'.
[ROM.14.19] Therefore we pursue the things of peace and the things of building up each other. [§]
Therefore, then, the things of peace we pursue and the things of building up one another.
This verse is advising believers to actively seek peace and to focus on mutual encouragement and edification. It emphasizes proactive engagement with harmony and building up relationships within the community of faith. The original Greek uses terms relating to pursuing and building, suggesting intentional effort.
[ROM.14.20] Do not, for the sake of food, destroy the work of the Gods. Everything is clean, but it is evil for the person who eats, causing another to stumble. [§]
mee heneken broomatos katalue to ergon tou theou. panta men kathara, alla kakon to anthropo to dia proskomatos esthionti.
This verse discusses not destroying the work of God for the sake of food. It states that all things are clean, but it is evil for a person who causes others to stumble by what they eat. The verse refers to 'the Gods' work, and a person causing a 'stumbling block' to others.
[ROM.14.21] It is good to abstain from eating meat and from drinking wine, and from anything by which your brother stumbles. [§]
It is good not to eat meat, nor to drink wine, nor in which your brother stumbles.
This verse discusses avoiding actions that could cause a brother or sister in faith to stumble or fall into sin. It emphasizes prioritizing the spiritual well-being of others over personal preferences or freedoms. The original text uses a conditional statement implying that avoiding certain things is a good practice if it prevents harm to others. The verse is concerned with causing offense or hindering another's faith.
[ROM.14.22] You who have faith according to your own self, hold it before God. Blessed is the one who does not judge himself in what he tests. [§]
soo pisteen [heen] ekhis kata seauton ekhe enopion tou theou. makarios ho mee kreenon heauton en hoo dokimazei.
This verse originates from a non-Biblical source - the writings of Paul. It contains the word 'theos', which is the common Greek word for 'god'. In a Biblical context, we would translate 'theos' as 'God'. The rest of the verse is fairly straightforward in its meaning. It speaks of having faith within oneself and not judging oneself.
[ROM.14.23] But the one who doubts, if they eat, are condemned, because it is not from faith. And 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
This verse discusses the impact of doubt on religious practice. The verse speaks of someone who hesitates or questions before partaking in a religious act, and whether it is sin. The core concept revolves around acting with faith and the consequences of acting without it.
ROM.15
[ROM.15.1] We owe it, those who are powerful, to bear the infirmities of those who are weak, and not to please ourselves. [§]
O-phei-lo-men de he-meis hoi du-na-toi ta a-ste-ne-ma-ta ton a-du-na-ton bas-ta-zein kai mee heau-tois a-res-kein.
This verse comes from a non-Biblical text (Romans 14:1) and is written in Koine Greek. It speaks of those who are strong having a duty to bear the weaknesses of those who are not strong, and not seeking their own pleasure. The names of God do not appear in this verse.
[ROM.15.2] Let each of us seek to please our neighbor for good, for the purpose of building up. [§]
hekastos hemon toi plesion aresketo eis to agathon pros oikodomēn
This verse is from the Greek text and speaks of each person seeking to please their neighbor for good and for building up. "Hekastos" means each or every one. "Hemon" refers to us or our. "Plesion" signifies neighbor. "Aresketo" means to please. "Agathon" means good. "Oikodomēn" means building up or edification.
[ROM.15.3] For indeed, the Messiah did not please himself, but as it is written: "The reproaches of those who reproach you have fallen upon me." [§]
kai gar ho Christos ouch heautoi eresen, alla kathos gegraptai: hoi oneidismoi ton oneidizonton se epépesan ep' emé.
This verse is from the New Testament, specifically Romans 15:3. It discusses how the Messiah did not prioritize his own comfort, but rather accepted reproach for the sake of others, fulfilling prophecy. The verse is originally in Koine Greek. "καὶ γὰρ" means "for indeed", "ὁ Χριστὸς" means "the Messiah", "οὐχ ἑαυτῷ ἤρεσεν" means "did not please himself", "ἀλλὰ καθὼς γέγραπται" means "but as it is written", "οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε" means "the reproaches of those who reproach you", and "ἐπέπεσαν ἐπ’ ἐμέ" means "fell upon me".
[ROM.15.4] For the things that were written previously were written for our instruction, so that through endurance and through the encouragement of the writings we might have hope. [§]
hosah gar proegraphē, eis tēn hēmeteran didaskalian egraphē, hina dia tēs hypomonēs kai dia tēs paraklēseōs tōn graphōn tēn elpidan echōmen.
This verse discusses how things written previously were written for our instruction, so that through endurance and encouragement from the writings we might have hope. The words themselves are fairly straightforward; 'hosah' is 'things,' 'gar' is 'for,' 'proegraphē' is 'were written before,' 'eis' is 'into/for,' 'didaskalian' is 'instruction,' 'hina' is 'so that,' 'dia' means 'through,' 'hypomonēs' is 'endurance,' 'paraklēseōs' is 'encouragement,' 'graphōn' is 'the writings,' and 'elpidan' is 'hope'.
[ROM.15.5] And the God of endurance and of encouragement may give to you the same thinking among yourselves according to Christ Jesus. [§]
ho de theos tes hupomonēs kai tēs paraklēseōs dōie hymin to auto phronein en allēlois kata Christon Iēsoun
This verse originates from the New Testament, specifically Romans 15:5. It asks for unity of mind amongst believers. 'Theos' refers to God. 'Hupomone' is endurance or patience. 'Paraklēseōs' is consolation or encouragement. 'Dōie' is a verb meaning 'to give'. 'Hymin' is 'to you' (plural). 'Auto' is 'the same'. 'Phronein' means 'to think' or 'to have a mind'. 'En allēlois' means 'in one another' or 'among yourselves'. 'Kata' means 'according to' or 'in conformity with'. 'Christon Iēsoun' is Christ Jesus.
[ROM.15.6] That you may unanimously with one voice glorify the God and Father of our Lord Jesus Christ. [§]
hina homothymadon en heni stomati doxazete ton theon kai patera tou kyriou hemon Iesou Christou
This verse is from the New Testament, specifically Romans 15:6. It urges believers to glorify God the Father of our Lord Jesus Christ with one voice. 'hina' means 'that' or 'in order that'. 'homothymadon' is an adverb meaning 'with one mind' or 'unanimously'. 'en heni stomati' means 'with one mouth' – figuratively, 'with one voice'. 'doxazete' means 'you glorify'. 'ton theon' means 'the God'. 'kai patera' means 'and Father'. 'tou kyriou hemon' means 'of our Lord'. 'Iesou Christou' is 'Jesus Christ'.
[ROM.15.7] Therefore, accept one another, just as the Messiah accepted you into the glory of God. [§]
Dee-oh pros-lam-ban-es-the al-le-lo-us, ka-thos kai ho Khree-stos pros-el-ab-e-to hu-mas eis dox-an too the-ou.
This verse is from the New Testament, specifically Romans 15:7. It instructs believers to accept one another, just as the Messiah accepted them for the glory of God. The original verse is in Koine Greek. "Pros lambano" means to receive or accept. "Allelous" means one another. "Hos" is 'the'. "Khristos" is Messiah. "Hu-mas" is you (plural). "Eis doxan" means 'into glory'. "Theou" means 'of God'.
[ROM.15.8] For I say that Christ became a servant of the circumcision for the sake of God’s truth, in order to confirm the promises given to the ancestors. [§]
lego gar Christon diakonos gegenēsthai peritomēs huper alētheias theou, eis to bebaiōsai tas epangelias tōn paterān
This verse discusses Christ being a servant or minister of the circumcision, for the truth of God, in order to confirm the promises made to the fathers. ‘Circumcision’ here refers to the Jewish people. ‘Fathers’ refers to the patriarchs of Israel.
[ROM.15.9] And the nations will glorify the God because of mercy, just as it is written: therefore, I will confess to you among the nations, and to your name I will sing praise. [§]
ta de ethne hyper eleous doxasai ton theon, kathos gegraphtai, dia touto exomologesomai soi en ethnesin kai to onomati sou psalō.
This verse originates from the Septuagint (Greek translation of the Hebrew Bible), specifically Psalm 18:49. It speaks of the nations glorifying God due to his mercy, as it is written, and thus the speaker will confess to God among the nations and sing praise to his name. 'Ethne' refers to the nations or Gentiles. 'Eleous' means merciful or compassionate. 'Theon' is God. 'Onomati' relates to the name.
[ROM.15.10] And again he says: “Rejoice, nations, with his people.” [§]
kai palin legei: euphranthete, ethnē, meta tou laou autou.
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. "kai" means "and". "palin" means "again". "legei" means "says". "euphranthete" is a verb meaning "rejoice". "ethnē" means "nations". "meta" means "with". "tou laou" means "of the people". "autou" means "his". The verse is a direct quote, a call for nations to rejoice alongside God's people.
[ROM.15.11] And again, praise all the nations, the Lord, and let all the peoples praise him. [§]
kai palin aineite panta ta ethne ton kurion kai epainesatwsan auton pantes hoi laoi
This verse is from the Septuagint (a Greek translation of the Hebrew Scriptures). 'kai' means 'and'. 'palin' means 'again'. 'aineite' is a command meaning 'praise'. 'panta' means 'all'. 'ta ethne' means 'the nations'. 'ton kurion' means 'the Lord'. 'epainesatwsan' is a command meaning 'let them praise'. 'auton' means 'him'. 'pantes hoi laoi' means 'all the peoples'. Given the source material, we should expect references to 'the Gods', 'my Lord', or 'Yahveh', however, this is a Greek translation, and as such, uses Greek terms.
[ROM.15.12] And again Isaiah says: There will be a root of Jesse, and the one rising up will rule the nations; upon him the nations will hope. [§]
kai palin Isaiah legei: estai he riza tou Iessai kai ho anistamenos archein ethnōn, ep' autō ethnē elpiousin.
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. It is a quote from Isaiah 11:10. It speaks of a root of Jesse (the father of King David) from which one will rise to rule the nations, and upon whom the nations will hope. The original Greek uses names and terms that have become traditional in English translations, but adhering to literal translation principles requires direct rendering of those terms.
[ROM.15.13] And the God of hope may fill you with all joy and peace in believing, so that you may overflow with hope through the power of the Holy Spirit. [§]
ho de theos tes elpidos plerosai humas pasēs charas kai eirēnēs en tō pisteuein, eis to perisseuein humas en tē elpidi en dunamei pneumatos hagiou.
This verse discusses the God of hope filling believers with joy and peace through faith, leading to an abundance of hope through the power of the Holy Spirit. "Theos" refers to God. "Elpis" is hope. "Charas" is joy. "Eirēnēs" is peace. "Pisteuein" is to believe or have faith. "Perisseuein" means to overflow or abound. "Dunamei" refers to power or ability. "Pneumatos hagiou" translates to Holy Spirit.
[ROM.15.14] Now I am persuaded, my brothers, and I myself concerning you, that you are full of goodness, having been filled with all knowledge, being able also to advise one another. [§]
Pepeismai de, adelphoi mou, kai autos ego peri hymon hoti kai autoi mestoi este agathosynes, peplēromenoi pasēs [tēs] gnōseōs, dynamenoi kai allēlous nouthetein.
This verse is from the New Testament, specifically Romans 12:8. It expresses Paul's confidence in the Roman believers and their ability to instruct one another. The verse affirms their fullness of goodness and knowledge. Each word represents a specific meaning; 'pepeismai' is 'I am persuaded'; 'adelphoi mou' is 'my brothers'; 'autos ego' is 'I myself'; 'peri hymon' is 'concerning you'; 'mestoi este' is 'you are full'; 'agathosynes' is 'goodness'; 'peplēromenoi' is 'having been filled'; 'pasēs' is 'all'; 'gnōseōs' is 'knowledge'; 'dynamenoi' is 'being able'; and 'nouthetein' is 'to admonish'.
[ROM.15.15] And I write to you more boldly, from a portion as reminding you of the grace which was given to me by the God. [§]
tolmeroteron de egrapsa humin apo merous hos epanamimnesko humas dia ten charin ten dotheisan moi hupo tou theou
This verse is from the New Testament, specifically 2 Corinthians 1:13. It states that Paul is writing with boldness, and is reminding them of the grace given to him by God. The Greek word "θεοῦ" (theou) is a genitive form of "theos" meaning "of God".
[ROM.15.16] That I might be a servant of Christ Jesus to the nations, performing the sacred service of the good news of God, so that the offering of the nations may be acceptable, consecrated in the Holy Spirit. [§]
eis to einai me leitourgon Christou Iesou eis ta ethnē, hierourgounta to euangelion tou theou, hina genētai hē prosfora tōn ethnōn euprosdektos, hēgiasmenē en pneumati hagiō.
This verse describes Paul’s calling as a servant of Christ Jesus to the nations, performing the sacred service of proclaiming the good news of God, so that the offering of the nations may be acceptable, consecrated by the Holy Spirit. The original Greek words are fairly straightforward in their meaning, but the phrasing is complex. 'Leitourgon' means 'servant' or 'minister' engaged in a sacred duty. 'Hierourgounta' describes performing sacred rites, thus 'performing the sacred service.' 'Euprosdektos' means 'acceptable' or 'well-pleasing,' and 'hēgiasmenē' means 'sanctified' or 'consecrated.'
[ROM.15.17] Therefore, I have confidence in God through Jesus Christ. [§]
echo oun [ten] kauchesin en Christo Iesou ta pros ton theon
This verse comes from the New Testament, specifically Romans 3:27. It describes having a boast in God through Jesus Christ. The word translated as ‘boast’ carries the meaning of confidence or grounds for pride. ‘Theon’ is the accusative singular form of ‘theos’ meaning ‘God’.
[ROM.15.18] For I will not dare to speak of anything that the Messiah has not worked through me, for the obedience of the nations, by word and by deed. [§]
oo gar tolmeso ti lalein hon ou kateirgasato Christos di' emou eis hypakoen ethnon, logo kai ergo
This verse is from the Greek New Testament. It states that the speaker will not dare to speak of anything that the Messiah has not accomplished through him, for the obedience of the nations, through word and deed. We will translate the names literally, recognizing that 'Messiah' is a title and not a name.
[ROM.15.19] With power of signs and wonders, with power of the Spirit of God, so that I have fully proclaimed the gospel of Christ from Jerusalem and in a circle around it, up to Illyricum. [§]
en dunamei semeion kai teraton, en dunamei pneumatos [theou]; hōste me apo Ierousalēm kai kuklōi mechri tou Illyrikou pepleirōkenai to euaggelion tou Christou.
This verse details the power with which signs and wonders were performed, the power of the Spirit of God, and the extent to which the gospel of Christ was spread. "Dunamei" signifies 'power' or 'ability'. "Sēmeion" means 'sign', and "teraton" means 'wonders'. "Pneumatos theou" translates to 'Spirit of God'. The verse concludes by stating the author has fulfilled the spreading of the Gospel from Jerusalem, throughout the surrounding areas, and even as far as Illyricum.
[ROM.15.20] And thus, eager to proclaim the good news, I do not do so where Christ is named, so that I may not build upon another’s foundation. [§]
houtos de philotimoumenon euangelizestai ou hopou onomasthe Christos, hina me ep' allotrion themelion oikodomō
This verse discusses the motivation for spreading the message about Christ. The speaker desires to share the good news not where Christ is already known, so as not to build upon the foundations laid by others. The verse emphasizes establishing the faith independently and avoiding reliance on pre-existing work. The word 'houtos' means 'thus' or 'in this way'. 'Philotimoumenon' conveys eagerness and zeal. 'Euangelizestai' means 'to proclaim the good news'. 'Hopo' means 'where'. 'Onomasthe' means 'is named' or 'is known'. 'Christos' is 'the anointed one'. 'Hina' means 'so that'. 'Me' means 'not'. 'Ep' means 'upon'. 'Allotrion' means 'another's' or 'foreign'. 'Themelion' means 'foundation'. 'Oikodomō' means 'to build'.
[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 aneggele peri autou opsontai kai hoi ouk akekoasin suneesousin
This verse comes from Isaiah 29:10 in the Septuagint, which is a Greek translation of the Hebrew scriptures. The verse speaks of those to whom God has not revealed Himself, and who have not heard, understanding. It is referencing a spiritual blindness and deafness that results from disobedience. The verse is often quoted in the New Testament regarding Israel's rejection of Jesus. The original verse references 'God', but is not directly stated.
[ROM.15.22] Therefore, and I was hindered many times from coming to you. [§]
dee-oh kai en-eh-kop-toh-men ta pol-la too el-theen pros hoo-mas
This verse is from the Greek New Testament. "dee-oh" means 'therefore'. "kai" means 'and'. "en-eh-kop-toh-men" means 'I was hindered'. "ta pol-la" means 'many times'. "too el-theen" means 'to come'. "pros hoo-mas" means 'to you'. Given the instructions, we are treating the names of God literally. However, this verse does not contain any names of God, so the translation focuses on a direct rendering of the Greek words.
[ROM.15.23] Now, no longer possessing a place in these climates, I have a longing to come toward you from many years. [§]
nu-nee deh mee-keh-tee to-pos eh-khon en tois klee-ma-seen too-tois, ep-ee-po-thee-an deh eh-khon too el-theen pros hoo-mas a-po pol-lon eh-ton
This verse is in Koine Greek, and translates roughly to "Now no longer having a place in these regions, I have a longing to come to you from many years ago". The verse expresses a desire to visit the recipients after being prevented from doing so for a long period. The phrasing 'having a longing' is a common idiom in the original language. 'El' is the root for 'God' and here appears as a preposition suggesting toward. The 'tois' and 'too-tois' endings indicate plural and possessive forms.
[ROM.15.24] As I journey to Spain: for I hope, while traveling through, to see you and to be sent on from there by you, if I am first filled from your part. [§]
hos an poreuomai eis ten Spainian: elpizo gar diaporeuomenos theasasthai humas kai hup' humon propemphthainai ekei ean humon proton apo merous emplesthō.
This verse expresses the speaker's intention to travel to Spain, their hope to see the recipients of the letter during their journey, and their desire to be assisted onward by them, provided they first receive some fulfillment or encouragement from them. The verse utilizes conditional clauses and expresses a sequence of events contingent upon the fulfillment of certain conditions.
[ROM.15.25] Now then, I am going to Jerusalem, serving the holy ones. [§]
Nuni de poreuomai eis Ierousalem diakonon tois hagiois
This verse is from the Greek New Testament. "Nuni de" means "Now then". "Poreuomai" means "I am going". "Eis" means "to". "Ierousalem" is Jerusalem. "Diakonon" means "serving", or "a servant". "Tois hagiois" means "to the holy ones", or "to the saints". The verse speaks of someone traveling to Jerusalem to serve those considered holy.
[ROM.15.26] Macedonia and Achaia found favor in making a contribution for the poor among the holy ones who are in Jerusalem. [§]
it pleased Macedonia and Achaia to make some contribution for the poor of the holy ones who are in Jerusalem
This verse describes the willingness of the regions of Macedonia and Achaia to financially support the impoverished believers in Jerusalem. The original Greek uses words which denote a sense of goodwill and deliberate intention.
[ROM.15.27] For they were pleased, and debtors they are to them. If the nations shared in their spiritual blessings, they are obligated to also serve them in material things. [§]
euhdokeh-san gar kai op-hei-leh-tai ei-sin au-ton; ei gar tois pneum-a-ti-kois au-ton eh-koi-no-h-san ta eth-neh, op-hei-lousin kai en tois sar-ki-kois le-i-tour-geh-sai au-tois.
This verse discusses a debt owed by nations who have benefitted spiritually from others. The premise is that if nations have shared in the spiritual blessings of a people, they also have a responsibility to provide material support to those same people. This is a complex statement regarding reciprocal responsibility and communal support. The verse utilizes relatively straightforward grammatical constructions. The word 'euhdokeh-san' (pleased) is used here to imply acceptance or willingness to enter into an agreement. 'Op-hei-leh-tai' refers to debtors. 'Pneum-a-ti-kois' indicates spiritual things and 'sar-ki-kois' refers to material or physical things.
[ROM.15.28] Therefore, having completed this and sealed for you this fruit, I will depart through you to Spain. [§]
too-to oon ep-ee-tel-es-as kai sphra-gis-am-en-os av-toys ton kar-pon too-ton, a-pe-leu-so-mai dee hoo-mon eis Spa-nee-an
This verse is from the Greek translation of Paul's letter to the Romans, chapter 15 verse 28. It describes Paul finishing his ministry among them and then departing for Spain. The verse literally states that having completed this and sealed for them this fruit, he will depart through them to Spain. ‘Fruit’ refers to the results of his ministry.
[ROM.15.29] I know indeed that coming to you with a fullness of blessing of the Messiah I will come. [§]
oi-da deh hot-ee er-khom-en-os pros hoo-mas en ple-ro-ma-tee eu-lo-gee-as Khree-stoo-oo el-eu-so-mai
This verse comes from a New Testament text, not the Old Testament where the names of God are most prominent. However, ‘Khristoo-oo’ is derived from the Hebrew ‘Messiah’, which means ‘anointed one’. Therefore, while this verse doesn't directly use the names of God, it refers to one who is considered divine. We will translate 'Khristoo-oo' as 'the Messiah'. The verse overall expresses certainty about coming to the audience with a fullness of blessing.
[ROM.15.30] I implore you, brothers, through our Lord Jesus Christ and through the love of the spirit, to strive with me in prayers for my sake to God. [§]
Parakalo de humas, adelphoi, dia tou kyriou hemon Iesou Christou kai dia tes agapes tou pneumatos synagonisastai moi en tais proseuchais hyper emou pros ton theon.
This verse is a request for prayerful support. The speaker appeals to fellow believers, referencing our Lord Jesus Christ and the love of the spirit to encourage them to struggle alongside him in prayer to God on his behalf. "Parakalo" is a plea or request. "Adelphoi" means brothers. "Kyrios" is 'Lord'. "Pneuma" is 'spirit'. "Theos" is 'God'.
[ROM.15.31] That I might be delivered from those who are disobedient in Judea, and that my ministry to Jerusalem might be accepted by the holy ones. [§]
hina rhustho apo ton apeithonton en te Ioudaia kai he diakonia mou he eis Ierousalem euprosdektos tois hagiois genētai
This verse is from the New Testament, specifically Romans 15:31. It expresses a desire for deliverance from those who are disobedient in Judea, and for the acceptance of the speaker’s ministry in Jerusalem by the holy ones. The verse uses the definite article 'the' quite frequently, signifying specific groups or entities.
[ROM.15.32] That in joy having come to you through the will of God, I may rest together with you. [§]
hina en charai elthon pros humas dia thelematos theou sunanapausomai humin
This verse uses several key words. 'Hina' is a conjunction meaning 'that' or 'in order that'. 'En' means 'in'. 'Charai' refers to joy. 'Elthon' is a participle meaning 'having come'. 'Pros' means 'toward' or 'to'. 'Humas' means 'you' (plural). 'Dia' means 'through' or 'by means of'. 'Thelematos' means 'will'. 'Theou' means 'of God'. 'Sunanapausomai' means 'I will rest together with'. 'Humin' means 'with you' (plural). The verse expresses a desire to come to the recipients with joy, by God's will, and to rest with them.
[ROM.15.33] And the God of the peace be with all of you. So be it. [§]
ho de theos tes eirenes meta panton hymon, amen.
This verse comes from the New Testament, specifically Romans 15:33. "Ho de theos" means "the God". "Tes eirenes" means "of the peace". "Meta panton hymon" means "with all of you". "Amen" is a common affirmation meaning "so be it". This verse is a blessing or a wish for peace to be with all believers.
ROM.16
[ROM.16.1] I recommend to you Phoebe, our sister, being a servant of the church that is in Cenchreae. [§]
hoo-mee-stee-mee deh hoo-meen Foe-beh-n teh-n a-del-fehn he-mohn, oo-san [kai] dee-a-ko-non tees ek-kle-see-ahs tees en Ken-khre-ais
This verse is from the New Testament, Romans 16:1. It introduces Phoebe to the Roman believers. The speaker is recommending Phoebe, who is described as a sister in faith and a servant of the church in Cenchreae. 'Συνίστημι' is a verb meaning 'I recommend'. 'Φοίβην' is Phoebe’s name. 'ἀδελφὴν' means 'sister'. 'ἡμῶν' means 'our'. 'οὖσαν' is a participle meaning 'being'. 'διάκονον' means 'servant' or 'deacon'. 'τῆς ἐκκλησίας' means 'of the church'. 'τῆς ἐν Κεγχρεαῖς' means 'in Cenchreae'.
[ROM.16.2] That you may receive her in the Lord as is fitting for the holy ones, and that you stand by her in whatever matter she may need from you, for she has become a protector of many, and also of myself. [§]
hina autēn prosdexēsthe en kurioi axiōs tōn hagiōn kai parastēte autēi en hō an humōn chrēzei pragmati, kai gar autē prostatis pollōn egenēthē kai emou autou.
This verse is from a letter written by Paul. It speaks of receiving a person, and offering assistance to them. The verse emphasizes doing so in the context of 'the Lord', referring to a divine authority. The word 'prostatis' means a protector or advocate.
[ROM.16.3] Greet Priscilla and Aquila, my fellow workers in Christ Jesus. [§]
As-pas-as-the Pris-kan kai Ak-u-lan tous sun-er-go-us moo en Khrees-toe I-ay-soos
This verse is a greeting from Paul to Priscilla and Aquila, acknowledging them as his fellow workers in Christ Jesus. The original is in Koine Greek. "As-pas-as-the" is a command to greet. "Priskan" and "Ak-u-lan" are proper nouns representing the names Priscilla and Aquila. "Tous sun-er-go-us" means "the fellow workers". "Moo" is the possessive pronoun "my". "En" means "in". "Khrees-toe I-ay-soos" is the name Christ Jesus.
[ROM.16.4] Those who risked their own necks for my soul, to whom not I alone give thanks, but also all the churches of the nations. [§]
hoi̇tines huper tēs psychēs mou ton heautōn trachēlon hupethekan, hois ou ego monos eucharistō alla kai pasai hai ekklēsiai tōn ethnōn
This verse describes individuals who risked their lives for the speaker’s soul, and expresses gratitude not only from the speaker but from all the churches of the nations. 'hoi̇tines' means 'who'; 'huper' means 'on behalf of'; 'tēs psychēs mou' means 'of my soul'; 'ton heautōn trachēlon' means 'their own necks' (a metaphor for risking their lives); 'hupethekan' means 'they put under' (risked); 'hois' means 'to whom'; 'ou ego monos' means 'not I alone'; 'eucharistō' means 'I give thanks'; 'alla kai' means 'but also'; 'pasai hai ekklēsiai' means 'all the churches'; 'tōn ethnōn' means 'of the nations'.
[ROM.16.5] And greet the church that meets in their home. Greet Epainetos, my beloved, who is the firstfruit of Asia for the Messiah. [§]
kai ten kat' oikon autōn ekklēsian. aspasashte Epaineton ton agapēton mou, hos estin aparche tēs Asias eis Christon.
This verse is from the New Testament, specifically Romans 16:5. It instructs the reader to greet a specific individual named Epainetos, who is described as a 'firstfruit' of Asia for the Messiah. 'Kat' oikon autōn' refers to the church that meets in their house. The verse is a greeting and commendation.
[ROM.16.6] Greet Mary, who has labored much for you. [§]
as-pas-as-the Mar-i-an, hee-tis pol-la ek-op-i-a-sen eis hu-mas.
This verse is from the New Testament, specifically Romans 16:6. It is a greeting and commendation. "Aspasasthe" is an imperative verb meaning "greet". "Marian" is a proper noun, the name Mary. "Hetis" is a relative pronoun meaning "who". "Polla" means "much". "Ekopiasen" means "has labored" or "has toiled". "Eis humas" means "to you" or "for you". Given the context, and the literal translation rules, it is best interpreted as a direct request to greet Mary and acknowledge her extensive work on behalf of the audience.
[ROM.16.7] Greet Andronicus and Junia, my relatives and fellow prisoners of mine, who are distinguished among the apostles, who also became believers in Christ before me. [§]
aspasasthe Andronikon kai Iounian tous συγγeneis mou kai synaichmalotous mou, hoitines eisin epishmoi en tois apostolois, hoi kai pro emou gegonan en Christo.
This verse is from the New Testament, specifically Romans 16:7. It instructs believers to greet Andronicus and Junia, who are relatives and fellow prisoners of Paul. It also states they are well known among the apostles and were Christians before Paul was.
[ROM.16.8] Greet Ampliatus, the beloved of my Lord. [§]
as-pas-as-the Am-blee-a-ton ton a-ga-pe-ton mou en koo-ree-oh
This verse is from a letter written by Paul. The original text is in Koine Greek. "aspasasthe" is a verb meaning "greet". "Ampliaston" is a proper noun, a person's name. "ton" is a definite article meaning "the". "agapeton" is an adjective meaning "beloved". "mou" is a pronoun meaning "my". "en" is a preposition meaning "in". "kurio" is a noun meaning "lord". Considering the context, and adopting a strictly literal translation, we will adhere to the original structure and word meaning, even if it sounds somewhat unusual in modern English.
[ROM.16.9] Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. [§]
as-pas-as-the oor-ban-on ton sun-er-gon hee-mon en Chris-toe kai Stach-oon ton a-ga-pe-ton moo.
This verse is from the New Testament, specifically Romans 16:9. The verse is an exhortation to greet Urbanus, who is described as a fellow worker, and Stachys, who is described as beloved. The names Urbanus and Stachys are transliterated as they appear. The word "Christ" is not a name of God and is transliterated as well. The grammatical structure uses the imperative mood, calling for a specific action - greeting.
[ROM.16.10] Greet Apellen, the approved one in Christ. Greet those from the household of Aristobulus. [§]
as-pas-as-the A-pel-len ton dok-i-mon en Chris-toe. as-pas-as-the tous ek ton Ar-is-to-bou-lou.
This verse is from the New Testament, specifically Romans 16:10. The original text is in Koine Greek. "ἀσπάσασθε" (aspasasthe) is an imperative verb meaning "greet" or "salute". "Ἀπελλῆν" (Apellen) is a proper noun, a man’s name. "τὸν δόκιμον" (ton dokimon) means “the approved” or “the tested”. "ἐν Χριστῷ" (en Christoi) means “in Christ”. "τοὺς ἐκ τῶν Ἀριστοβούλου" (tous ek ton Aristoboulou) means "those from the household of Aristobulus".
[ROM.16.11] Greet Herodian, my relative. Greet those from Narcissus who are in the Lord. [§]
aspasashte Herodian ton sungene minha. aspasashte tous ek ton Narkissou tous ontas en kurio.
This verse is from the New Testament, specifically Romans 16:11. It contains greetings to individuals. "Herodian" is a proper noun, a name. "sungene minha" translates to "my relative". "Narkissou" refers to Narcissus, likely a follower of Jesus. "ontas en kurio" translates to "being in the Lord".
[ROM.16.12] Greet Tryphaena and Tryphosa, who have labored in my Lord. Greet Persida, the beloved, who has labored much in my Lord. [§]
as-pas-as-the Tru-phai-nan kai Tru-pho-san tas ko-pee-o-sas en koo-ree-oh. as-pas-as-the Per-see-da ten a-ga-pe-ten hee tees pol-la e-ko-pee-a-sen en koo-ree-oh.
This verse is a greeting and commendation from Paul in his letter to the Romans. It instructs the recipients to greet certain women who have labored in the service of 'the Lord'. The original text is in Koine Greek. 'Aspasasthe' is an imperative, meaning 'greet'. 'Tryphaena' and 'Tryphosa' are names. 'Kopiosas' means 'laborious' or 'those who have labored'. 'En kurio' means 'in the Lord'. 'Persida' is another name, and 'agapeten' means 'beloved'. 'Polla' means 'much'.
[ROM.16.13] Greet Rufus, the chosen one in Yahveh, and his mother, and mine. [§]
as-pas-as-the Roo-fon ton ek-lek-ton en koo-ree-oh kai ten me-te-ra au-too kai em-oo
This verse is from the New Testament, specifically Romans 16:13. It is a greeting and commendation. "Aspasasthe" is a command to greet. "Rhouphon" is a proper name. "ton eklekton" means "the chosen one". "en kurio" means "in the Lord". "ten metera autou" means "his mother". "kai emou" means "and mine".
[ROM.16.14] Greet Unmatched, Burning, Hermes, Patroban, Herman, and the brothers with them. [§]
as-pas-as-the A-sung-kri-ton, Fle-gon-ta, Her-men, Pat-ro-ban, Her-man kai tous sun autois ad-el-foos.
This verse appears to be from an early Christian text, likely a greeting or blessing. The names are Greek in origin, and appear to be names of individuals or perhaps spiritual entities. "Aspasasthe" is an imperative verb meaning "greet". The other words are proper nouns or related grammatical structures.
[ROM.16.15] Greet Philologon and Iulian, Nereas and his sister, and Olympas and all the holy people with him. [§]
as-pah-sah-sthey Phil-o-log-on kai Ioo-lee-an, Nee-ray-ah kai teen ah-del-feen au-too, kai Ol-um-ban kai toos soon au-toys pan-tas hag-ee-os.
This verse is a greeting and a request for a salutation to be extended to several individuals. "Philologon" and "Iulian" are proper names. "Nereas" is a proper name, and "teen adelphen autou" means "and his sister." "Olympas" is a proper name, and "toos soon autois pantas hagious" means "and all the holy people with him".
[ROM.16.16] Greet one another with a holy embrace. All the churches of Christ greet you. [§]
as-pas-as-the al-lee-loo-os en fee-lee-ma-tee ha-gee-o. as-pa-zon-tai hu-mas hai ek-kle-see-ai pa-sai too Khree-stoo.
This verse is from the New Testament, specifically 1 Corinthians 16:20. It instructs believers to greet one another with a holy kiss and states that all the churches of Christ greet them. The original text is in Koine Greek. We are translating this as if it were a direct translation from a source text, focusing on literal meanings without traditional theological interpretation. The terms 'church' and 'Christ' will be taken as proper nouns. 'As-pa-zo' means 'to embrace' or 'greet'.
[ROM.16.17] I urge you, brothers, to observe those who are making divisions and scandals contrary to the teaching you learned, and turn away from them. [§]
parakalo de humas, adelphoi, skopein tous tas dichostasias kai ta skandala para ten didachen he humeis emathete poiountas, kai ekklineete ap' autōn
This verse is a plea to observe those who cause divisions and scandals, acting contrary to the teaching they received, and to avoid them. 'Parakalo' means 'I urge' or 'I plead'. 'Adelphoi' means 'brothers'. 'Dichostasias' relates to 'divisions' or 'dissensions'. 'Skandala' means 'stumbling blocks' or 'scandals'. 'Didache' means 'teaching'. 'Emathete' means 'you learned'. 'Ekklineete' means 'turn away'.
[ROM.16.18] For such people do not serve their Lord Christ, but rather their own stomachs, and through flattery and blessings they deceive the hearts of the innocent. [§]
hoi gar toioutoi to kurio hemōn Christos ou douleuousin alla tēi heautōn koilia, kai dia tēs chrestologias kai eulogias exapatousin tas kardias tōn akakōn.
This verse describes people who do not serve their Lord Christ, but instead serve their own bellies, and deceive the hearts of the innocent through flattery and blessings. The word 'kurio' is a direct translation of 'Lord', and 'Christos' is 'Christ'. 'Akakōn' means 'innocent' or 'blameless'.
[ROM.16.19] For your obedience has reached all people. Therefore, I rejoice over you, and I desire that you may be wise regarding goodness, and simple regarding evil. [§]
gar humon hupakoe eis pantas aphiketo, eph' humin oun chairo, thelo de humas sophous einai eis to agathon, akeraious de eis to kakon.
This verse is from the New Testament, specifically Romans 1:19. It speaks of the apostle Paul rejoicing that the obedience of faith has spread throughout the world, and expressing his desire for the Romans to be wise concerning what is good and innocent concerning what is evil. The original is Koine Greek. Since the request is for a translation of names of God literally, this verse does not contain any, and will be translated normally.
[ROM.16.20] And the God of peace will crush the Satan under your feet quickly. The grace of our Lord Jesus is with you. [§]
ho de theos tes eirenes suntriψει ton satanan hypo tous podas humon en tachei. He charis tou kuriou hemon Iesou meth humon.
This verse comes from Romans 16:20. 'Theos' means 'God'. 'Tes eirenes' means 'of peace'. 'Suntripsi' means 'will crush'. 'Satanan' is 'the Satan'. 'Hypo tous podas humon' means 'under your feet'. 'En tachei' means 'quickly'. 'He charis' means 'the grace'. 'Tou kuriou hemon Iesou' means 'of our Lord Jesus'. 'Meth humon' means 'with you'.
[ROM.16.21] Timothy, my fellow worker, and Luke and Jason and Sosthenes, my relatives, greet you. [§]
As-pah-zeh-tai hu-mas Ti-mo-the-os ho sun-er-gos moo kai Lou-ki-os kai Ia-son kai So-si-pa-tros hoi sun-ge-neis moo.
This verse is a greeting from Paul, listing several companions who send their greetings. "As-pah-zeh-tai" means "greets". "hu-mas" means "you" (plural). "Ti-mo-the-os" is a proper name, Timothy. "ho sun-er-gos moo" means "my fellow worker". "kai" means "and". "Lou-ki-os" and "Ia-son" are proper names, Luke and Jason. "So-si-pa-tros" is a proper name, Sosthenes. "hoi sun-ge-neis moo" means "my relatives".
[ROM.16.22] I greet you, I Tertius, who wrote the letter in my Lord. [§]
as-pah-zom-ai hu-mas eg-o Ter-tee-os ho gra-psas ten ep-ee-sto-len en koo-ree-oh
This verse is a closing salutation from Tertius, the amanuensis who wrote the letter. "Aspazomai" means "I greet". "Humas" is "you" (plural). "Ego" is "I". "Tertius" is a proper noun, a name. "Ho grapsas" means "who wrote". "Ten epistolen" means "the letter". "En kurio" means "in the Lord".
[ROM.16.23] Gaios, my stranger, greets you, and so does all of the church. Erastos, the manager of the city, greets you, and so does Quartos, the brother. [§]
aspazetai humas Gaios ho xenos mou kai holēs tēs ekklēsias. aspazetai humas Erastos ho oikonomos tēs poleōs kai Quartos ho adelphos.
This verse is from the New Testament, specifically Romans 16:23-24. It lists greetings from several individuals. "Gaios" is a proper name. "ho xenos mou" means "my stranger" or "my guest". "holēs tēs ekklēsias" means "of all the church". "Erastos" is a proper name. "ho oikonomos tēs poleōs" means "the manager of the city". "Quartos" is a proper name. "ho adelphos" means "the brother".
[ROM.16.25] But to the one who is able to establish you according to my good news and the proclamation of Jesus Christ, according to a revelation of a mystery kept silent for ages past. [§]
To de dynamenō humas stērixai kata to euaggelion mou kai to kērygma Iēsou Christou, kata apokalysin mystēriou chronois aiōniois sesigmenou.
This verse, originally from the New Testament, speaks of the power that is able to establish believers according to the good news and the proclamation of Jesus Christ, according to a revelation of a mystery hidden for ages.
[ROM.16.26] But now, having been revealed through the prophetic writings, according to the command of the eternal God, for the obedience of faith to all the nations, having been made known. [§]
phaneroθέntos dέ nθn diά tέ graφήν proφηtikον kat’ epitagηn tou aiθniou theou eis hypakoηn pistews eis panta ta ethnη gnθristhέntos
This verse describes the revelation of God's plan, previously foretold through prophetic scriptures, and now manifested for the obedience of faith among all nations. "φανερωθέντος" means "having been revealed", "δὲ νῦν" means "but now", "διά τε γραφῶν προφητικῶν" means "through the prophetic writings", "κατ’ ἐπιταγὴν τοῦ αἰωνίου θεοῦ" means "according to the command of the eternal God", "εἰς ὑπακοὴν πίστεως" means "for the obedience of faith", "εἰς πάντα τὰ ἔθνη" means "to all the nations", and "γνωρισθέντος" means "having been made known".
[ROM.16.27] To the only wise God, through Jesus Christ, to whom the glory is for the ages. Amen. [§]
monoo sophōi theōi, dia Iēsou Christou, hōi hē doxa eis tous aiōnas, amēn.
This verse comes from a non-Biblical source, but is often found appended to Pauline letters. "monoo" means "to the only." "sophōi" means "to the wise." "theōi" means "to God." "dia" means "through." "Iēsou Christou" is the name Jesus Christ. "hōi" is a relative pronoun, meaning "to whom." "hē doxa" means "the glory." "eis tous aiōnas" means "to the ages." "amēn" means "Amen."