Romans 5 #catechesis/bible/romans
[!abstract] The grounds we have for hope in Christ. Sin and death came by Adam, grace and life by Christ.
Book: Romans · ← Romans 4 · Romans 6 →
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GR Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
LA Justificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum:
EN Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
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GR δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ θεοῦ.
LA per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.
EN By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
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GR οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,
LA Non solum autem, sed et gloriamur in tribulationibus: scientes quod tribulatio patientiam operatur:
EN And not only so: but we glory also in tribulation, knowing that tribulation works patience;
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GR ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα:
LA patientia autem probationem, probatio vero spem,
EN and patience trial; and trial hope;
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GR ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν,
LA spes autem non confundit: quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis.
EN and hope confounds not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
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GR εἴ γε Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.
LA Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est?
EN For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
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GR μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται: ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν:
LA vix enim pro justo quis moritur: nam pro bono forsitan quis audeat mori.
EN For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
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GR συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
LA Commendat autem caritatem suam Deus in nobis: quoniam cum adhuc peccatores essemus, secundum tempus,
EN But God commends his charity towards us: because when as yet we were sinners according to the time,
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GR πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ τῆς ὀργῆς.
LA Christus pro nobis mortuus est: multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.
EN Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
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GR εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ:
LA Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus: multo magis reconciliati, salvi erimus in vita ipsius.
EN For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
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GR οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ θεῷ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.
LA Non solum autem: sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.
EN And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
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GR Διὰ τοῦτο ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ’ ᾧ πάντες ἥμαρτον
LA Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt.
EN Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
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GR ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου:
LA Usque ad legem enim peccatum erat in mundo: peccatum autem non imputabatur, cum lex non esset.
EN For until the law sin was in the world: but sin was not imputed, when the law was not.
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[!note]- Not imputed…
That is, men knew not, or made no account of sin, neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God.
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GR ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
LA Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem prævaricationis Adæ, qui est forma futuri.
EN But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
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GR ἀλλ’ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα: εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.
LA Sed non sicut delictum, ita et donum: si enim unius delicto multi mortui sunt: multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit.
EN But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, has abounded unto many.
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GR καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος τὸ δώρημα: τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
LA Et non sicut per unum peccatum, ita et donum. Nam judicium quidem ex uno in condemnationem: gratia autem ex multis delictis in justificationem.
EN And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
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GR εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ.
LA Si enim unius delicto mors regnavit per unum: multo magis abundantiam gratiæ, et donationis, et justitiæ accipientes, in vita regnabunt per unum Jesum Christum.
EN For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
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GR Ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς:
LA Igitur sicut per unius delictum in omnes homines in condemnationem: sic et per unius justitiam in omnes homines in justificationem vitæ.
EN Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
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GR ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
LA Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi: ita et per unius obeditionem, justi constituentur multi.
EN For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
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GR νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα: οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
LA Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia:
EN Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
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GR ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
LA ut sicut regnavit peccatum in mortem: ita et gratia regnet per justitiam in vitam æternam, per Jesum Christum Dominum nostrum.
EN That as sin has reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
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[!note]- By one man…
Adam, from whom we all contracted original sin.
[!note]- That sin might abound…
Not as if the law were given on purpose for sin to abound: but that it so happened through man’s perversity, taking occasion of sinning more, from the prohibition of sin.
