 |
|
| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
| OLD TESTAMENT | NEW TESTAMENT | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| The 7 Books | Old Testament History | Wisdom Books | Major Prophets | Minor Prophets | NT History | Epistles of St. Paul | General Writings | |||
| Genesis Exodus Leviticus Numbers Deuter. Joshua Judges | Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chron. 2 Chron. | Ezra Nehem. Tobit Judith Esther 1 Macc. 2 Macc. | Job Psalms Proverbs Eccles. Songs Wisdom Sirach | Isaiah Jeremiah Lament. Baruch Ezekiel Daniel | Hosea Joel Amos Obadiah Jonah Micah | Nahum Habakkuk Zephaniah Haggai Zechariah Malachi | Matthew Mark Luke John Acts | Romans 1 Corinth. 2 Corinth. Galatians Ephesians Philippians Colossians | 1 Thess. 2 Thess. 1 Timothy 2 Timothy Titus Philemon Hebrews | James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
| 1Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ:2ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.3τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί,4ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα.5οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος.6τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη:7διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται:8οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται.9ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.10εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.11εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζῳοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. | 1 Well then, no judgement stands now against those who live in Christ Jesus, not following the ways of flesh and blood.2 The spiritual principle of life has set me free, in Christ Jesus, from the principle of sin and of death.3 There was something the law could not do, because flesh and blood could not lend it the power; and this God has done, by sending us his own Son, in the fashion of our guilty nature, to make amends for our guilt. He has signed the death-warrant of sin in our nature,4 so that we should be fully quit of the law’s claim, we, who follow the ways of the spirit, not the ways of flesh and blood.5 To live the life of nature is to think the thoughts of nature; to live the life of the spirit is to think the thoughts of the spirit;6 and natural wisdom brings only death, whereas the wisdom of the spirit brings life and peace.7 That is because natural wisdom is at enmity with God, not submitting itself to his law; it is impossible that it should.8 Those who live the life of nature cannot be acceptable to God;9 but you live the life of the spirit, not the life of nature; that is, if the Spirit of God dwells in you. A man cannot belong to Christ unless he has the Spirit of Christ.10 But if Christ lives in you, then although the body be a dead thing in virtue of our guilt, the spirit is a living thing, by virtue of our justification.[1]11 And if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Jesus Christ from the dead will give life to your perishable bodies too, for the sake of his Spirit who dwells in you. | 1Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu: qui non secundum carnem ambulant.2Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.3Nam quod impossibile erat legi, in quo infirmabatur per carnem: Deus Filium suum mittens in similitudinem carnis peccati et de peccato, damnavit peccatum in carne,4ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.5Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt: qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.6Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax:7quoniam sapientia carnis inimica est Deo: legi enim Dei non est subjecta, nec enim potest.8Qui autem in carne sunt, Deo placere non possunt.9Vos autem in carne non estis, sed in spiritu: si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus.10Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.11Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis: qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis. |
| 12Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν:13εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνῄσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.14ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν15οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Αββα ὁ πατήρ:16αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.17εἰ δὲ τέκνα, καὶ κληρονόμοι: κληρονόμοι μὲν θεοῦ, συγκληρονόμοι δὲ Χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν. | 12 Thus, brethren, nature has no longer any claim upon us, that we should live a life of nature.13 If you live a life of nature, you are marked out for death; if you mortify the ways of nature through the power of the Spirit, you will have life.[2]14 Those who follow the leading of God’s Spirit are all God’s sons;15 the spirit you have now received is not, as of old, a spirit of slavery, to govern you by fear; it is the spirit of adoption, which makes us cry out, Abba, Father.16 The Spirit himself thus assures our spirit, that we are children of God;17 and if we are his children, then we are his heirs too; heirs of God, sharing the inheritance of Christ; only we must share his sufferings, if we are to share his glory. | 12Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.13Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis.14Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.15Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).16Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.17Si autem filii, et hæredes: hæredes, quidem Dei, cohæredes autem Christi: si tamen compatimur ut et conglorificemur. |
| 18Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.19ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται:20τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ' ἑλπίδι21ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.22οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν:23οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.24τῇ γὰρ ἐλπίδι ἐσώθημεν: ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς: ὃ γὰρ βλέπει τίς, ἐλπίζει;25εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα.26Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν: τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις:27ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. | 18 Not that I count these present sufferings as the measure of that glory which is to be revealed in us.19 If creation is full of expectancy, that is because it is waiting for the sons of God to be made known.20 Created nature has been condemned to frustration; not for some deliberate fault of its own, but for the sake of him who so condemned it, with a hope to look forward to;[3]21 namely, that nature in its turn will be set free from the tyranny of corruption, to share in the glorious freedom of God’s sons.22 The whole of nature, as we know, groans in a common travail all the while.[4]23 And not only do we see that, but we ourselves do the same; we ourselves, although we have already begun to reap our spiritual harvest, groan in our hearts, waiting for that adoption which is the ransoming of our bodies from their slavery.24 It must be so, since our salvation is founded upon the hope of something. Hope would not be hope at all if its object were in view; how could a man still hope for something which he sees?25 And if we are hoping for something still unseen, then we need endurance to wait for it.26 Only, as before,[5] the Spirit comes to the aid of our weakness; when we do not know what prayer to offer, to pray as we ought, the Spirit himself intercedes for us, with groans beyond all utterance:27 and God, who can read our hearts, knows well what the Spirit’s intent is; for indeed it is according to the mind of God that he makes intercession for the saints. | 18Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.19Nam exspectatio creaturæ revelationem filiorum Dei exspectat.20Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe:21quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.22Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.23Non solum autem illa, sed et nos ipsi primitias spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.24Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat?25Si autem quod non videmus, speramus: per patientiam exspectamus.26Similiter autem et Spiritus adjuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.27Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis. |
| 28οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν.29ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς:30οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν: καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν: οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν.31Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν;32ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται;33τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν:34τίς ὁ κατακρινῶν; Χριστὸς Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς, ὃς καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.35τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;36καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς.37ἀλλ' ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς.38πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις39οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. | 28 Meanwhile, we are well assured that everything helps to secure the good of those who love God, those whom he has called in fulfilment of his design.[6]29 All those who from the first were known to him, he has destined from the first to be moulded into the image of his Son, who is thus to become the eldest-born among many brethren.30 So predestined, he called them; so called, he justified them; so justified, he glorified them.31 When that is said, what follows? Who can be our adversary, if God is on our side?32 He did not even spare his own Son, but gave him up for us all; and must not that gift be accompanied by the gift of all else?33 Who will come forward to accuse God’s elect, when God acquits us?34 Who will pass sentence against us, when Jesus Christ, who died, nay, has risen again, and sits at the right hand of God, is pleading for us?35 Who will separate us from the love of Christ? Will affliction, or distress, or persecution, or hunger, or nakedness, or peril, or the sword?36 For thy sake, says the scripture, we face death at every moment, reckoned no better than sheep marked down for slaughter.[7]37 Yet in all this we are conquerors, through him who has granted us his love.38 Of this I am fully persuaded; neither death nor life, no angels or principalities or powers, neither what is present nor what is to come, no force whatever,39 neither the height above us nor the depth beneath us, nor any other created thing, will be able to separate us from the love of God, which comes to us in Christ Jesus our Lord. | 28Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.29Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.30Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et justificavit: quos autem justificavit, illos et glorificavit.31Quid ergo dicemus ad hæc? si Deus pro nobis, qui contra nos?32Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quomodo non etiam cum illo omnia nobis donavit?33Quis accusabit adversus electos Dei? Deus qui justificat,34quis est qui condemnet? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.35Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?36(Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.) |
[1] ‘Although the body be a dead thing’; this may refer either to physical death (verse 12 above), or to the mortifications inflicted on the body during life (6.2 above).
[2] ‘The ways of nature’; many Greek manuscripts have ‘the activities of the body’.
[3] ‘Him who so condemned it’; this is ordinarily understood of God, but it is hard to see the force of this interpretation. It is perhaps better to take it of Adam, as St Chrysostom does.
[4]vv. 18-22: The word here translated ‘creation’ or ‘created nature’ probably means creation as a whole. St Paul, with something of a poetic outlook, sees the struggle for survival in nature as a proof of its dumb aspiration towards that more perfect creation which is to come; the agony of its frustrated striving is the birth-pang of a new order (cf. Mt. 24.8; Jn. 16.21). Others interpret ‘creation’ as referring tohuman nature; in which case ‘we ourselves’ in verse 23 must be understood of the apostles, or of Christians as opposed to those who live according to nature.
[5] ‘As before’; that is, as in verse 16 above.
[6] Some Greek manuscripts read ‘God helps in every way to secure the good of those who love God’. ‘In fulfilment of his design’; the Greek fathers, however, interpret, ‘in accordance with their wills’.
[7] Ps. 43.22.
