Romans in E-Prime With Interlinear Greek in IPA 10-28-2012

7/31/2019 Romans in E-Prime With Interlinear Greek in IPA 10-28-2012

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RomansRendered into E-Prime by

Dr. David F. Maas

With Interlinear Greek in IPA

(Embedded Audio Links )

Assisted by Wiley College Linguistics

Students:

Jendayi Douglas

Peggy Johnson

ChaMira Keener

(Revised 04-12-2017)


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Romans in E-Prime with Interlinear Greek in IPA

1

NASB Copyright 1995 by The Lockman Foundation

E-Prime consists of a paraphrase in which we have endeavored to replace all to be verbs (is,

are were, was, etc.) with concrete active verbs, eliminating the is of identity (instead of Johnis a teacher, we use John teaches.), the is of predication (instead of The apple is sweet,

we use The apple tastes sweet.), as well as the passive voice and phantom subjects (instead ofBlessed is the man, we use God blesses the man.). By performing these linguisticprocedures, we have hoped to create a crisp, direct, and sparkling document.

Pronunciation Guide and Flashpoints for English Speakers

The International Phonetic Alphabet was launched in 1888 in England by Henry Sweet and

Elmer Wiggins, founders of the International Phonetic Association. The International Phonetic

Alphabet is an alphabetic system of notation based primarily on the Latin alphabet with

borrowings if the Latin alphabet does not contain the sound. The beauty of the IPA is that it is

100% phonetic, while the English Alphabet (though derived from the Latin alphabet) is only

60% phonetic, making pronunciation chancy. The best transliteration schemes are also hit-and-

miss. Using the IPA pronunciation, one symbol represents one sound. The consonants are the

most stable elements of the language, but the violent vowels and the diabolical diphthongs will

cause trouble continually. Consequently, here are the potential flashpoints that may up-end

English speakers as they try to negotiate the pronunciation of the Interlinear Greek and Hebrew

IPA texts.


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Consonants in IPA

// as in thick or think

// ks as in box

// ch as in Bach

// sh as in shake

/t/ ch as in chuckwagon

/t s/ as in Mozart

/j/ y as in Yahoo

Vowels

/i/ as in feet or bee

// as in fish

/e/ as in cake or wait

// as in bed and pet

// as in cat

/a/ as in father

// as in rug or butter

/o/ as in bone or chrome or dome

// pronounce the vowel sound of kiss while rounding the lips

/u/ as in moon or June

// as in book or cook

Diphthongs

/au/ as in cow

/oj/ as in boy or joy

/aj/ as in buy or guy


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Contents of RomansRomans 1Romans 9

Romans 2Romans 10

Romans 3Romans 11

Romans 4 Romans 12

Romans 5 Romans13Romans 6Romans14

Romans 7Romans15Romans 8Romans16

Romans 1 (Back)

Rendered into E-Prime by Dr. David F. Maas with Interlinear Greek in IPA

(Click Link for Audio)https://www.wordproject.org/bibles/audio/58_greek/b45.htm

The Gospel Exalted

1Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God,

pavlos dulos iesu ristu kletos

Paul servant of Jesus Christ a called

apostolos aforismnos es juanglion u

apostle set apart for the gospel of God

2which He promised beforehand through His prophets in the Holy Scriptures,

o propengelato dia ton profeton

which he before promised through the prophets

avtu n grafe-es agiesof him in writings holy

3concerning His Son, who birth placed Him in the genealogy of David according to the flesh,

pri tu i-u avto tu gnomnu k

concerning the Son of him having come of [the]

spermatos david kata sar

seed of David according to flesh
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4who the Father had declared the Son of God with power by the resurrection from the dead,according to the Spirit of holiness, Jesus Christ our Lord,

tu orisntos i-u u n dname

having been declared Son of God in power

kata pnjuma agiosnes anastasos

according to [the] Spirit of holiness by resurrection

nkron iesu ristu tu kriu emon

of [the] dead Jesus Christ the Lord of us.

5through whom we have received grace and apostleship to bring about the obedience of faith

among all the Gentiles for His name's sake,

di u labomn arin ke apostolen esby whom we received grace and apostleship unto

pako-en pistos n pasin tis nsin

obedience of faith among all the Gentiles.

pr tu anomatos avto

in behalf of the name of him.

6among whom you also have received the calling of Jesus Christ;

n is st ke mes kleti iesu ristu

among whom are also you called of Jesus Christ

7to all who have become the beloved of God in Rome, called as saints: Grace to you and peace

from God our Father and the Lord Jesus Christ.

pasin tis usin n rome agapetos u

to all those who are in Rome beloved of God

kletis agi-is aris min ke erene apo ucalled saints grace to you and peace from God

patros emon ke kriu iesu ristuFather of us and Lord Jesus Christ


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8First, I thank my God through Jesus Christ for you all, because people proclaim your faiththroughout the whole world.

proton mn juaristo to u mu dia iesuFirst indeed I thank the God of me through Jesus

ristu pri panton mon oti e pistis monChrist for all of you that the faith of you

kantanglte n olo to kosmo

is proclaimed in all the world

9For God, whom I serve in my spirit in the preaching of the gospel of His Son, witnesses as tohow unceasingly I make mention of you,

marts gar mu stin o os owitness indeed my is God whom

latrju-o n to pnjumati mu n to

I serve in the spirit of me in the

juanglio tu i-u avto os adialeptos mne-an

Gospel of the son of him how unceasingly mention

mon pi-ume

of you I make.

10always in my prayers making request, if perhaps now at last by the will of God I may

succeed in coming to you.

pantot pi ton prosjuon mu deomnos

always at the prayers of me imploring

e pos de pot juiodoesome n toif perhaps now at length I will be prospered by the

lemati tu u len pros maswill of God to come to you.


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11For I long to see you so that I may impart some spiritual gift to you, that you may becomeestablished;

pipoo gar iden mas ina ti mtadoI long indeed to see you that some I might impart

arisma min pnjumatikon es to masgift to you spiritual to the end you

steriene

be strengthened.

12namely, that I may receive encouragement together with you while among you, each of us bythe other's faith, both yours and mine.

tuto d stin smpaeakleene n minthis moreover is to be comforted together among you

dia tes n alelo-is pistos mon t ke mu

through the in one another faith of you both and of me.

13 I do not want you to remain ignorant, brethren, that often I have planned to come to you (but

something has prevented me so far) so that I may obtain some fruit among you also, evenas among the rest of the Gentiles.

u lo d mas agno-en adlfi otinot I do wish moreover you to be ignorant brothers that

polakis promen len pros mas ke

many times I purposed to come to you and

kolen ari tu djuto ina tina karpon

was hindered until the present that some fruit

so ke n min n min kaos ke n

I might have also among you among you as also among

tis lipis nsin

the other Gentiles


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14 I feel under obligation both to Greeks and to barbarians, both to the wise and to the foolish.

lesin t ke barbaris sofis t ke

to Greeks both and Barbarians to wise both and

ano-etis ofeltes emifoolish a debtor I am

15So, for my part, I eagerly reach the gospel to you also who live in Rome.

utos to kat m promon ke minso as to me[there is] readiness also to you

tis n rome juanglisaewho [are] in Rome to preach the gospel.

16For I do not feel ashamed of the gospel, for it brings the power of God for salvation to

everyone who believes, to the Jew first and also to the Greek.

u gar pesnome to ju-anglion dnamisnot indeed I am ashamed of the gospel [the] power

gar u stin es soterian panti toindeed of God it is unto salvation to every one that

pistju-onti iude-o t proton ke lenibelieved to Jewish both first and to Greek.

17For in it the righteousness of God has become revealed from faith to faith; as the scriptures

declare, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH."

dike osne gar u n avto

[the] righteousness indeed of God in it

apokalptte k pistos es pistin

is revealed by faith to faith

k kaos ggrapte o d dike -os

by as it has been written moreover [the] righteous

pist-os zeste

faith will live.


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Unbelief and Its Consequences

18For the wrath of God has emanated from heaven against all ungodliness and unrighteousness

of men who suppress the truth in unrighteousness,

apokalptte gar orge u ap uranu pithere is revealed indeed indeed of God from heaven upon

pasan asbean ke adikian anropon ton

all ungodliness and unrighteousness of men who

ten alee-an n adikia katontonthe truth by unrighteousness suppress

19because that people know about God they see within them; for God made it evident to them.

dioti to gnoston tu -u fanron stinBecause the known of God manifest is

n avtis o os avtis fanrosn

among them God to them revealed [it].

20For since the creation of the world His invisible attributes, His eternal power and divinenature, people have clearly seen, understanding through what God has made, so that they

have no excuse.

ta gar a-orata avto apo ktiseos kosmuthe indeed invisible things of him from [the] creation of [the] world

tis piemasin no-umna kaorate e t

by the things made being understood are understood the both

to edios avto dnamis ke e-otes es ene

eternal of him power and divinity for to be

avtos anapologetus

them without excuse.


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21For even though they knew God, they did not honor Him as God or give thanks, but theybecame futile in their speculations, and their foolish heart darkened.

dioti gnonts ton on os on

because having known God as God

doasan e juaristesan al

they glorified [him] or were thankful but

avton mate-oesann tis dialogismis ke

of them they became futile in the thinking and

skotise e asntos avton kardia

was darkened the foolish of them heart.

22

Professing to have wisdom, they became fools,

faskonts ene sofi moranesan

professing to be wise they became fools

23and exchanged the glory of the incorruptible God for an image in the form of corruptible

man and of birds and four-footed animals and crawling creatures.

ke elaan ten doan tu afartu -u

and changed the glory of the immortal God

n omi-omati ekonos fartu anropu keinto a likeness of an image of mortal man and

ptenon ke ttrapodon ke rpton

of birds and quadrupeds and creeping things

24Therefore God gave them over in the lusts of their hearts to impurity, so that their bodieswould suffer dishonor among them.

dio pardokn avtos o -os n tesTherefore gave up them God in the

pimies ton kardion avton es akaarsian

desires of the hearts of them to uncleanness

avtis tu atimazse ta somata avton n

themselves to be dishonored the bodies of them between.


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25For they exchanged the truth of God for a lie, and worshiped and served the creature ratherthan the Creator, who we blessed forever. Amen.

itins mtelasan ten alee-an tu -u n

who changed the truth of God into

to psjude ke sbasesan ke latrjusan

the falsehood and reverenced and served

te ktise para ton ktisanta os stin

the created thing beyond the[one] having created it who is

julogetos es tus e-onas amen

blessed to the ages. Amen.

26

For this reason God gave them over to degrading passions; for their women exchanged thenatural function for that which we deem unnatural,

dia tuto pardokn avtos o os es

because of this gave up them God to

pae atimias e t gar ele-e avton

passions of disho both in females of them

fsin mtelaan ten fsiken resin es ten para

nature changed the natural use into that contrary to

27and in the same way also the men abandoned the natural function of the woman and burned

in their desire toward one another, men with men committing indecent acts and receiving

in their own persons the due penalty of their error.

omi-os t ke i arsns afnts ten

likewise moreover also the males having left the

fsiken resin tes ele-as kauesan n

natural use of the female were inflamed in

te ore avton es alelus arsns n

the desire of them toward one another males with

arssin ten asemosnen katrgazomni kemales the shame working out and


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ten antimisian en de tes planes avtonthe recompense which which was fit error of them

n avtis apolambanonts

in themselves receiving

28And just as they did not see fit to acknowledge God any longer, God gave them over to a

depraved mind, to do those things which we do not consider proper,

ke kaos uk dokimasan ton on en

And as not they they did approve God to have

n pignose pardokn avtos o os es

in [their] knowledge gave up them God to

adokimon nun pi-en ta me kaekonta

a depraved mind to do things not fitting

29filled themselves with all unrighteousness, wickedness, greed, evil; full of envy, murder,

strife, deceit, malice; they gossip,

pplromnus pase adikia poneria

being filled with all unrighteousness wickedness

plonia kakia mstus ponu fonu

covetousness malice full of envy murder

ridos dolu kakoeeas psiristasstrife deceit malice gossips.

30slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient toparents,

katalus ostges bristas pr efanusslanderers hateful to God insolent arrogant

alazonas fjurtas kakon gonjusin apeesboastful inventors of evil things to parents disobedient

31without understanding, untrustworthy, unloving, unmerciful;

asnetus asntus astorgus anl-emonas

without understanding untrustworthy without natural affection unmerciful.


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32and although they know the ordinance of God, that those who practice such things makethemselves worthy of death, they not only do the same, but also give hearty approval to

those who practice them.

itins to dike oma tu -u pignonts

who the righteous judgment of God having known

oti i ta ti-iavta prasonts ai-ithat those such things doing worthy

anatu esin u monon avta pojusin ala

of death are not only them practice but

ke snjudokusin tis prasusin

also are approving of those that do [them]

Romans 2(Back)

NASB E-Prime DFM with Interlinear Greek in IPA


The Impartiality of God

1Therefore you have no excuse, everyone of you who passes judgment, for in that which you

judge another, you condemn yourself; for you who judge practice the same things.

dio anapologetos e o anrope pas

Therefore inexcusable you are O man every one

o krinon n o gar krines ton

who judge in which indeed you judge the

o tron s-avton katakrines ta garwho other yourself you condemn indeed

avta prases o krinon[the] same things you do the one judging.

2And we know that the judgment of God rightly falls upon those who practice such things.

idamn d oti to krima tu -u stin

we know however that the judgment of God is

kata alee-an pi tus tojavta prasontas

according to truth upon those that such things do
https://www.wordproject.org/bibles/audio/58_greek/b45.htmhttps://www.wordproject.org/bibles/audio/58_greek/b45.htmhttps://www.wordproject.org/bibles/audio/58_greek/b45.htmhttps://www.wordproject.org/bibles/audio/58_greek/b45.htm


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3But do you suppose this, O man, when you pass judgment on those who practice such thingsand do the same yourself, that you will escape the judgment of God?

logize d tuto o anrop o krinon

reckon you moreover this O man who judge

tus ta tojavta prasontas ke pi-on

those that such things do and practice

tu avta oti s kfjue to krima -u

them [yourself] that you will escape the judgment of God ?

4Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing

that the kindness of God leads you to repentance?

e tu plutu tes restotetos avto keor the riches of the kindness of him and

tes anoes ke tes makromias katafrones

the forebearance and the patience despise you

es agno-on oti to rston tu -u

to not knowing that the kindness of God

mtani-an s age

repentance you leads

5But because of your stubbornness and unrepentant heart you have stored up wrath for

yourself in the day of wrath and revelation of the righteous judgment of God,

kata d ten skleroteta su kebecause of moreover the hardness of you and

amtanoeton kardian esaurizes s-ato orgenunrepentant heart treasure up to yourself wrath

dike ikrisias n emra orges keof righteous judgment in a day of wrath and

apokalpseos tu -u

revelation of God.


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6who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS:

os apodose kasto kata ta rga avto

who will give to each according to the works of him

7 to those who by perseverance in doing good seek for glory and honor and immortality,

eternal life;

tis mn ka pomonen rgu agau doan

to those that indeed with endurance in work good glory

ke timen ke afarsian zetusin zo-en e-onion

and honor and immortality are seeking life eternal.

8

but to those who act selfishly ambitious and do not obey the truth, but obey unrighteousness,wrath and indignation.

tis d rieas ke apeusi te

to those moreover of self-interest and will disobey the

aleea peomnis d te adikia

truth being persuaded about however unrighteousness

orge ke mos

wrath and anger

9There will come tribulation and distress for every soul of man who does evil, of the Jew first

and also of the Greek,

lipsis ke stnooria pi pasan psentribulation and distress on every soul

anropu tu katrgrazomnu to kakonof man that produces evil

iude-u t proton ke lenosof Jewish both first and of Greek.


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10but glory and honor and peace to everyone who does good, to the Jew first and also to theGreek.

doa d ke time ke erene panti to

glory however and honor and peace to everyone that

rgazomno to agaon iude-o t proton ke leni

works good to Jewish both first and to Greek.

11For God does not show partiality.

u gar stin prosopolempsia para to -o

not indeed there is partiality with God.

12

For all who have sinned without the Law will also perish without the Law, and all who havesinned under the Law will receive judgment by the Law;

osi gar anomos emarton anomos ke

as many as indeed without law sinned without law also

apolunte ke osi n nomo emarton dia nomu kriesonte

will perish and as many as in law sinned by law will be judged.

13for God does not justify the hearers of the Law, but justifies the doers of the Law.

u gar i akro-ate nomu dike-i para tonot indeed the hearers law [are] righteous with

-o al i pjete nomu

God but the doers of the law

14For when Gentiles who do not have the Law do instinctively the things of the Law, these, nothaving the Law, act lawfully by themselves,

otan gar ne ta me nomon onta fsewhen indeed Gentiles which not law have by nature

ta tu nomu pi-osin uti nomon me

the things of the law practice these law not

rgon onts eavis esin nomos iins

work having to themselves are a law who


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15in that they show the work of the Law written in their hearts, their conscience bearingwitness and their thoughts alternately accusing or else defending them,

itins ndeknnte to rgon tu nomu

who show the work of the law

grapton n tes kardi-es avton

written in the hearts of them

mta smartruses avton tes snedesos

between bearing witness with their conscience

ke alelon ton logismon kategorunton e ke apologumnon

and one another the thoughts accusing or also defending.

16

on the day when, according to my gospel, God will judge the secrets of men through ChristJesus.

n e emra ote krine o os ta

on that day when will judge God the

krpta ton anropon kata to

secrets of men according to the

ju-anglion mu dia ristu iesu

gospel of me by Christ Jesus

The Jew Condemns himself by the Law

17But if you bear the name "Jew" and rely upon the Law and boast in God,

e d s iude-os ponomaze ke

if however you[by] yourself a Jew are named and

panapav-e nomo ke kavase n o

rely law and boast in God


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18and know His will and approve the essential things, receiving instructions out of the Law,

ke ginoskes to lema ke dokimases

and know the will and approve

ta diafronta kateumenos k tuthe things that are more excellent being instructed out of the

nomu

law.

19and have confidence that you yourself can guide the blind, a light to those who dwell in

darkness,

ppojas t s-avton odegon ene

are persuaded [that] moreover you yourself a guide are named

tflon fos ton n skote

of [the] blind a light of those in darkness

20a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of

knowledge and of the truth,

pedjuten afronon didaskalon nepion onta

an instructor of [the] foolish a teacher of infants having

ten morfosin tes gnosos ke tes alee-asthe form of knowledge and of the truth

n to nomo

in the law.

21you, therefore, who teach another, do you not teach yourself? You who preach that one shallnot steal, do you steal?

o un didaskon tron s-avton u[you] who Therefore teaching another yourself not

didaskes o kerson me klpten

do you teach you who proclaim not to steal

klptes

do you steal?


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22You who say that one should not commit adultery, do you commit adultery? You who abhoridols, do you rob temples?

o lgon me miu-en miju-es

you who say not to commit adultery do you commit adultery?

o bdlsomnos ta edola rosles

you who abhor the idola do you commit sacrilege?

23You who boast in the Law, through your breaking the Law, do you dishonor God?

os n nomo kavase dia tes

you who in law boast through the

parabasos tu nomu ton on atimazes

transgression of the law God dishonor you?

24For "THE NAME OF GOD HAS BECOME BLASPHEMED AMONG THE GENTILES

BECAUSE OF YOU," just as the scriptures read.

to gar onoma tu u di mas

the indeed name of God through you

blasfemete n tis nsin kaos ggrapte

is blasphemed among the Gentiles as it has been written.

25For indeed circumcision has value if you practice the Law; but if you transgress the Law,

your circumcision has become uncircumcision.

pritome mn gar ofle an nomon prassCircumcision indeed profits if [the] law you do

an d parabates nomu es e pritomeif however a transgressor of law you are the circumcision

su akrobstia ggonnof you uncircumcision has become.


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26 So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcisionbecome equivalent to circumcision?

-an un e akrobstia ta dike omata tu nomu

If therefore the uncircumcision the requirements of the law

flase u e akrobstia avto es pritomen logiseste

keep not the uncircumcision of him for circumcision will be reckoned?

27And he who has not undergone physical uncircumcision, if he keeps the Law, will he not

judge you who though having the letter of the Law and circumcision a transgressor of theLaw?

ke krine e k fseos akrobstia tonand will judge the by nature uncircumcision the

nomon tlusa s ton dia gramatos kelaw fulfilling you who with letter and

pritomes parabaten nomu

circumcision [are] a transgressor of law?

28For he cannot claim Jewishness who has the outward characteristics, nor does outwardfleshly circumcision qualify him.

u gar o n to fanero iude-osnot indeed he that [is one] who who outward a Jew

stin ude e n to fanero n sarki

is neither that outwardly the outward in flesh

peritome

[is] circumcision.


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29But he can call himself a Jew who behaves lawfully inwardly; and has received circumcisionof the heart, by the Spirit, not by the letter; and his praise does not come from men, but

from God.

al o n to krpto iude-os ke

but he that [is] in inwardly a Jew[is one] and

pritome kardias n pnjumati ucircumcision [is] of heart in spirit not

gramati u o penos uk

of in letter of whom the praise [is] not

anropon al k tu -u

men but of God.

Romans 3 (Back)



All the World Guilty

1Then what advantage has the Jew? Or what benefit does circumcision have?

ti un to prison tu iude-u eWhat then [is] the superiority of the Jew ? or

tis e ofle-a tes pritomeswhat the profit of the circumcision?

2Great in every respect. First of all, that God entrusted them with His oracles.

pol kata panta tropon proton mn gar oti

Much in every way chiefly indeed for that

pistjuesan ta logia tu u

they were entrusted with the oracles of God


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3What then? If some did not believe, their unbelief will not nullify the faithfulness of God, willit?

ti gar e pistesan tins me e

what indeed if believed some not the

apistia avton ten pistin tu -u

unbelief of them the faith of God

katargese

will nullify?

4May it never happen! Rather, let us find God true, though every man lie, as the scripture

reads,"THAT YOU MAY FIND JUSTIFICATION IN YOUR WORDS,

AND PREVAIL WHEN YOU RECEIVE JUDGMENT."

me gnito ginso d o os alees pas de

never may it be let be moreover God TRUE every moreover

anropos psjustes kaos ggrapteman a liar as it has been written

opos an dike es n tis logis suThat anyhow you should be justified in the words of you

ke nikeses n to krinse sand prevail in to be judged you

5But if our unrighteousness demonstrates the righteousness of God, what shall we say? The

God who inflicts wrath does not act unrighteously, does He? (I speak in human terms.)

e d e adikia emon -u dike osnen

if moreover the unrighteousness of us God's righteousness

snistesin ti rumn me ten adikos

commends what will we say? [is] the unrighteousness

o os o pifron orgen kata anropon lgo

God who inflicts wrath? According man I speak


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6 May it never happen! For otherwise, how will God judge the world?

me gnito ! pe pos krine o os ton kosmon

never may it be other how will judge God the world ?

7But if through my lie the truth of God abounded to His glory, why has God judged me as a

sinner?

e d e alee-a tu -u n to

if moreover the truth of God in

mo pisjusmati prisjusn es ten ti

my lie abounded to the why

ti kago os amartolos krinome

yet also I as a sinner am judged?

8And why not say (as some have slanderously reported of us and as some claim that we say),

"Let us do evil that good may come"? They deserve their condemnation.

ke me kaos blasfemuma ke kaos

and not as we are slanderously charged and as

fasin tins lgen oti pi-esomn ta

affirm some[that] say Let us practice things

kaka ina le ta agaa on toevil that might come the good things Their

krima ndikon stin

condemnation just is.

9What then? Do we have more value than they? Not at all; for we have already charged thatboth Jews and Greeks have placed themselves all under sin;

ti un prooma u pantosWhat then ? are we better not at all

proetiasama gar iude-us t ke

we already charged indeed Jews both and

lanas pantas f amartian ene kaos

Greeks all under sin [with] being


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10as the scriptures read,"THERE EXISTS NONE RIGHTEOUS, NOT EVEN ONE;

kaos ggrapte oti

as it has been written

uk stin dike os ud esnone There is a righteous one not even one

11NO ONE UNDERSTANDS, NO ONE SEEKS FOR GOD;

uk stin o snion

none there is [one] understands

uk stin o kzeton ton on

none there is [one] who seeks after God

12ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS;

NO ONE DOES GOOD, NOT EVEN ONE."

pants klinan ama erosan

All turned away together they became worthless

uk stin o pi-on restotetanone there is who is practicing good

uk stin eos nosnone there is so much as one

13"THEIR THROAT RESMBLES AN OPEN GRAVE,WITH THEIR TONGUES THEY KEEP DECEIVING,"

"THE POISON OF ASPS RESIDES UNDER THEIR LIPS";

tafos an-ogmnos o larn avton

grave an opened [is] the throat of them

tes gloses avton doli-usanwith the tongues of them they practice deceit

ios aspidon po ta ele avtonpoison of vipers [is] under the lips of them.


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14"WHOSE MOUTH FILLS WITH CURSING AND BITTERNESS";

on to stoma aras ke pikrias gmeof whom the mouth of cursing and of bitterness is full

15"THEIR FEET SWIFTLY SHED BLOOD,

oe-is i pods avton k-e ema

swift [are] the foot of them to shed blood

16DESTRUCTION AND MISERY LURK IN THEIR PATHS,

sntrima ke taleporia n tes odisruin and misery [are] in the ways

avton

of them

17AND THE PATH OF PEACE THEY HAVE NOT KNOWN."

ke odon erenes uk gnosan

and [the] way of peace not they did know

18"NO FEAR OF GOD EXISTS BEFORE THEIR EYES."

uk stin fobos -u apnanti ton ofalmon avton

not there is fear of God before the eyes of them.

19Now we know that whatever the Law says, it speaks to those who live under the Law, so that

every mouth may close and all the world may become accountable to God;

idamn d oti osa o nomos lge

we know moreover that whatever the law says

tis n to nomo lale ina pan stomato those under the law it speaks that every mouth

frage ke podikos gnete pas o kosmos to o

might be stopped and under judgment be all the world to God.


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20because by the works of the Law no flesh will receive justification in His sight; for throughthe Law comes the knowledge of sin.

dioti rgon nomu u dike oeste

Therefore by works of law not will be justified

pasa sar nopion avto dia gar nomu pignosis amartias

any flesh before him through indeed by law [is] knowledge of sin.

Justification by Faith

21But now apart from the Law the righteousness of God has manifested, witnessed by the Law

and the Prophets,

nni d oris nomu dike osne -u

now however apart from law [the] righteousness of God

pfanerote martrumne po tu nomu ke ton profton

has been revealed being borne witness to by the law and the prophets.

22even the righteousness of God through faith in Jesus Christ for all those who believe; for

there no distinction exists;

dike o-usne d -u dia pisteos iesu

[the] righteousness moreover of God through faith of Jesus

ristu es pantas tus pistju-ontas uChrist toward all those that believe not

gar stin diastole

indeed there is distinction.

23for all have sinned and fall short of the glory of God,

pantes gar emarton ke strunte tes does tu -u

all indeed sinned and come short of the glory of God.


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24receiving justification as a gift by His grace through the redemption which we find in ChristJesus;

dike umni doran te avto ariti dia

being justified freely by the of him grace through

tes apoltroseos tes n risto iesu

the redemption which [is]in Christ Jesus.

25whom God displayed publicly as a propitiation in His blood through faith This demonstrated

His righteousness, because in the forbearance of God He passed over the sins previouslycommitted;

on proto o os ilasterion dia teswhom set forth God a mercy seat through the

pist-os n to avto emati es ndeinfaith in the of him blood for a showing forth

proggonoton tes dike osnes avto dia

that had before taken place of the righteous of him in respect of

ten parsin ton amartematon

the passing by the sins.

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for the demonstration, I say, of His righteousness at the present time, so that He would actjustly just and the justifier of the one who has faith in Jesus.

n te anoe tu -u pros ten

in the forbearance of God for of

ndein tes dike -osnes avto n to

[the] showing the righteousness of him in the

nn ke ro es to ene avton dike on ke

present time for being him righteousness and

dike unta ton k pist-os iesu

justifying him that [is] of [the] faith of Jesus.


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27Where can we boast? We exclude it by what kind of law? Of works? No, but by a law offaith.

pu un e kavesis klese dia

Where then[is] the boasting ? it was excluded Through

pi-u nomu ton rgon ui ala dia

what law ? that of works No but through

nomu pist-os

a law of faith.

28For we maintain that a man receives justification by faith apart from works of the Law.

logizoma gar dike use piste anropon

We reckon therefore to be justified by faith a man

oris rgon nomu

apart from works of Law.

29Or do we consider God the God of Jews only? Do we not consider Him the God of Gentiles

also? Yes, of Gentiles also,

e iude-on o os monon ui ke

or Of Jews [is he] the God only ? and not also

non ne ke nonof Gentiles? Yes also of Gentiles,

30since indeed God who will justify the circumcised by faith and the uncircumcised throughfaith we recognize as the same God.

epr es o -os os dike osesince indeed one God [it is] who will justify

pritomen k pistos ke akrobstian dia[the] circumcision by faith and uncircumcision through

tes pist-os

the[same] faith.


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31Do we then nullify the Law through faith? May it never happen! On the contrary, weestablish the Law.

nomon un katargumn dia tes pistos

Law then do we nullify through faith?

me gnito ala nomon istanomn

never may it be ! but law we strengthen

Romans 4 (Back)


(Cick Link for Audio)https://www.wordproject.org/bibles/audio/58_greek/b45.htm

Justification by Faith Evidenced in Old Testament

1What then shall we say that Abraham, our forefather according to the flesh, has found?

ti un rumn jurekne abram ton

What then will we say discovered abraham the

propatora emon kata sarka

father of us according to flesh?

2For if Abraham received justified by works, he has something to boast about, but not before

God.

e gar abram rgon dike -oe lif indeed Abraham by works was justified he has

kavema al u pros onground of boasting but not toward God

3For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND GOD CREDITED

TO HIM AS RIGHTEOUSNESS."

ti gar e grafe lge pistjusn d

what indeed the Scripture says ? believed moreover

abram to -o ke logise avto esAbraham God and it was reckoned to him for

dike-osnenrighteousness.


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4Now to the one who works, his wage does not credit as a favor, but as something due.

to d rgazomno o misos u

the [one who] moreover works the reward not

logizte kata arin ala kata ofelemais reckoned according to grace but according to debt

5But to the one who does not work, but believes in Him who justifies the ungodly, his faith is

credits as righteousness,

to d me rgazomno pistju-onti d

the [one who] however not does work believes however

pi ton dike -unta ton asbe logizte e

on him that justifies the ungodly is reckoned the

pistis avto es dike -osnen

faith of him for righteousness.

6just as David also speaks of the blessing on the man to whom God credits righteousness apart

from works:

kaapr ke david lege ton makarismon tu

Even as also David declares the blessedness of the

anropu o o os logizte dike osnenman to whom God credits righteousness

xxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxoris rgon

apart from works.

7"GOD BLESSES THOSE WHOSE LAWLESS DEEDS HE HAS FORGIVEN,AND WHOSE SINS HE HAS COVERED.

makari on afesan e anomi-eBlessed [the] of whom are forgiven the lawlessness

ke on pkalfesan e amarti-e

and of whom are covered the sins


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8"GOD BLESSES THE MAN WHOSE SIN HE WILL NOT TAKE INTO ACCOUNT."

makarios aner u u me logisete krios amartian

blessed [the] man to whom not will reckon [the Lord] sin.

9Does God bless then on the circumcised, or on the uncircumcised also? For we say, "FAITH

ACCRUED TO ABRAHAM AS RIGHTEOUSNESS."

o makarismos un utos pi ten

[is] the blessing Therefore this on the

pritomen e ke pi ten akrobstian

circumcision or also on the uncircumcision ?

pistis lgomn gar logise to abram e pistis es dike osnen

faith we say indeed was credited to Abraham the faith as righteousness

10How then did God credit it? While he had undergone circumcised, or while he remained

uncircumcised? Not while circumcised, but while uncircumcised;

pos un logise n peritome onti e

How then was it credited was it credited in circumcision being or

n akrobstia uk n pritome al n akrobstia

in uncircumcision ? Not in circumcision but in uncircumcision.

11and he received the sign of circumcision, a seal of the righteousness of the faith which hehad while uncircumcised, so that he might designated as the father of all who believe

without having undergone circumcision, that righteousness might be credited to them,

ke semeon labn pritomes sfragida tesAnd [the] sign he received of circumcision [as] a seal of the

dikeosnes tes pistos tes n terighteousness of the faith which [he had] [while] in the

te akrobstia es to ene avton patra panton tonthe uncircumcision for the to be him father of all those that

pistju-onton di akrobstias es to logisene

believe in uncircumcision for to be credited

ke avtis ten dike -osnen

moreover to them the righteousness


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12and the father of circumcision to those who not only have received circumcision, but whoalso follow in the steps of the faith of our father Abraham which he had while

uncircumcised.

ke patra pritomes tis uk k pritoms

and father of circumcision to those not of circumcion

monon ala ke tis stiusin tis inesinonly but also to those that walk in the steps

tes n akrobstia pisteos tu patros emon abram

of the during uncircumcision faith of the father of us Abraham.

13For the promise to Abraham or to his descendants that he would become heir of the worlddid not attain it through the Law, but through the righteousness of faith.

u gar dia nomu e panglia tonot indeed by law the promise [was]

abram e to sprmati avto to

to Abraham or the descendants of him that

dike osnes kleronomon avton ene kosmu

righteousness heir he should be [of the] world

ala dia pist-os

but by of faith.14For if those who consider themselves of the Law become heirs, faith becomes void and the

promise remains nullified;

e gar i k nomu kleronomiif indeed those of law[be] heirs

kknote e pistis ke katergte e pangliahas been made void the faith and made of no effect the promise

15for the Law brings about wrath, but where no law exists, no violation exists.

o gar nomos orgen katrgazte u d

indeed law wrath brings where indeed

uk stin nomos ude parabasis

not is law neither [is] transgression.


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16For this reason it comes by faith, in order that it may accord with grace, so that God willguarantee to all the descendants, not only to those who rely on the Law, but also to those

who rely on the faith of Abraham, who we designate as the father of us all,

dia tuto k pistos ina kata

because of this of faith [it is] that according to

arin es to ene bbajan tengrace[ it might be] to be sure the

panglian panti to sprmati u to k

promise to all the seed not to that of

tu nomu monon ala ke to k pistos

the law only but also to that of [the] faith

abram os stin pater panton emonof Abraham who is father of all of us

17(as the scriptures read, "A FATHER OF MANY NATIONS HAVE I MADE YOU") in the

presence of Him whom he believed, even God, who gives life to the dead and calls intoexistence that which does not exist.

kaos ggrapte oti patera polon nonaccording as it has been written A father of many nations

teka s katnanti u pistjusn -uI have made you before whom he believed God

tu zo-opojuntos tus nkrus ke kaluntos

who gives life the dead and calls

ta me onta os onta

the things not being as being.

18In hope against hope he believed, so that he might become a father of many nations according

to that which had received reputation, "SO SHALL YOUR DESCENDANTS NUMBERTHEMSELVES."

os par lpida p lpidi pistjusm

who against hope in hope believed

es to gnse avton patra polon non

for to become him father of many nations


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su kata to eremnon utos steof you according to that which had been said So will be

to sprma

the descendants.

19Without becoming weak in faith he contemplated his own body, now as good as dead sincehe had become about a hundred years old, and the deadness of Sarah's womb;

ke me asnesas te piste katno-esn to

and not having been weak in the faith he considered

-avto soma d nnkromnon katonta-tes

of himself [the] body already become dead a hundred years old

tes pu paron ke ten nkrosin metras sarasof the about being and the deadening womb of Sarah.

20yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith,

giving glory to God,

es d ten panglian tu -u u

at moreover the promise of God not

dikrie te apistia al ndnamoe te

he doubted through unbelief but was strengthened

piste dus doan to o

in faith having given glory to God.

21and receiving full assurance that what God had promised, He could also perform.

ke plroforees oti o penglteand having been fully assured that what he has promised

dnatos stin ke pi-eseable he is also to do.

22Therefore GOD ALSO CREDITED TO HIM AS RIGHTEOUSNESS.

dio ke logise avto es dike osnen

therefore also it was credited to him for righteousness


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23Now not for his sake only did the scriptures say that God credited it to him,

uk grafe d di avton monon oti

not it was written but on account of him only that

logise avtoit was credited to him.

24but for our sake also, to whom it will accrue, as those who believe in Him who raised Jesus

our Lord from the dead,

ala ke di emas is mle

but also on account of us to whom it is about

logizse tis pistju-usin pi ton

to be credited to those that believe on the [one]

geranta iesun ton krion emon k

having raised Jesus the Lord of us from among [the]

nkrondead.

25He who our transgressions delivered over, and God raised because He justified us.

os pardoe dia ta paraptomata emonwho was delivered for the trespasses of us

ke egre dia ten dike osin emon

and was raised for the justification of us


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Romans 5 (Back)



Results of Justification

1Therefore, having received justification by faith, we have peace with God through our Lord

Jesus Christ,

dike onts un k pistos erenn omn

Having been justified therefore by faith peace we have

pros ton on dia tu kriu emon iesu

toward God through the Lord of us Jesus

ristu

Christ

2through whom also we have obtained our introduction by faith into this grace in which we

stand; and we exult in hope of the glory of God.

di u ke ten prosagogen sekamn

through whom also the access we have

te piste es ten arin tavten n

by the faith into the grace this in

e stekamn ke kavomea p lpidi teswhich we stand also we boast in hope of the

does tu -u

glory of God.

3And not only this, but we also exult in our tribulations, knowing that tribulation brings aboutperseverance;

u monon d ala ke kavoma n tesnot only moreover but also we boast in the

lipssin edots oti e lipsis pomonen

tribulations knowing that the tribulation endurance

katrgazte

produces.


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4and perseverance, proven character; and proven character, hope;

e d pomone dokimen e d dokime

and endurance character and character

lpidahope.

5and hope does not disappoint, because God has poured out His love within our hearts through

the Holy Spirit who He gave us.

e d lpis u katene oti e

which moreover hope not does make ashamed because the

agape tu -u kute n tes kardias

love of God has been poured out hearts

emon dia pnjumatos agiu tu dontos

of us by Spirit Holy having been given

eminto us.

6For while we still felt helpless, at the right time Christ died for the ungodly.

ti gar ristos onton emon asnon tistill for Christ being of us without strength still

kata keron pr asbon apann

according to right time for [the] ungodly died.

7For one will hardly die for a righteous man; though perhaps for the good man someone would

dare even to die.

molis gar pr dike -iu tis apoanete

rarely Though for a righteous [man] any one will die

pr gar tu agau taa tis ke

on behalf of indeed the good[man] perhaps someone even

tolma apoanen

might dare to die.


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8But God demonstrates His own love toward us, in that while we still lived as sinners, Christdied for us.

snistesin d ten avti agapen es emas o os oti ti

commends moreover the of himself love to us God that still

amartolon onton emon ristos pr emon apann

sinners being we Christ for us died.

9Much more then, having now received justification by His blood, we shall receive salvation

from the wrath of God through Him.

polo un malon dike onts nn n

Much therefore more having been justified now by

to emati avto soesoma di avto apo tes orgesthe blood of him we will be saved by him from the wrath.

10For if while we acted as Godsenemies we received reconciliation with God through the

death of His Son, much more, having received reconciliation, we shall receive salvationby His life.

e gar ri onts katlagemn to oif indeed enemies being we were reconciled to God

dia tu anatu tu i-u avto polothrough the death of the Son of him much

malon katalagnts soesoma n te zo-e avto

more having been reconciled we will be saved by the life of him

11And not only this, but we also exult in God through our Lord Jesus Christ, through whom we

have now received the reconciliation.

u monon d ala ke kavomni n to

not only moreover but also we rejoice in

-o dia tu kriu emon iesu ristu di

God through the Lord of us Jesus Christ through

u nn ten katlagen labomn

whom now the reconciliation we received


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12Therefore, just as through one man sin entered into the world, and death through sin, and sodeath spread to all men, because all sinned

dia tuto ospr di nos anropu e

because of this as by one man

amartia es ton kosmon esln ke dia

sin into the world entered and by

pantas tes amartias o anatos ke

all sin death also

utos es anropus o anatos dieln

thus to men death passed

f o pants emarton

for that all sinned.

13for until the Law sin existed in the world, but we did not impute sin when no law existed.

ari gar nomu amartia en n kosmountil indeed law sin was in [the] world

amartia d uk logete me ontos nomusin moreover not is put to account not there being law.

14Nevertheless death reigned from Adam until Moses, even over those who had not sinned inthe likeness of the offense of Adam, who serves as a type of Him who would come later.

ala basiljusn o anatos apo adam mri

but reigned death from Adam until

musos ke pi tus me amartesantas

Moses even over those who not having sinned

pi to ome-omati tes parabasos

in the likeness of the transgression

mlontos adam os stin tpos

coming [one] of Adam who is a type

tu melontos

of the coming [one]


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15But the free gift does not resemble the transgression. For if by the transgression of the onethe many died, much more did the grace of God and the gift by the grace of the one Man,

Jesus Christ, abound to the many.

al ux os to paraptoma utos ke

But [shall] not as the tresspass so also [he]

to arisma e gar to tu enosthe gift? if indeed by the of the one

aris paraptomati i poli apanon

grace tresspass the many died

polo malon e tu -u ke e dora

much more the of God and the gift

n ariti te tu nos anropu iesuin grace which [is] of the one man Jesus

ristu es tus polus prisjusn

Christ to the many did abound.

16The gift does not resemble that which came through the one who sinned; for on the one hand

the judgment arose from one transgression resulting in condemnation, but on the otherhand the free gift arose from many transgressions resulting in justification.

ke u os di nos amartesantos toAnd [shall] not as by one having sinned [be] the

dorema to mn gar krima nos es

gift the truly indeed judgment [was] of one to

dike oma katakrima to d arisma k

justification condemnation and [the] gift [is] of

polon paraptomaton es dike-oma

many trespasses to justification.


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17For if by the transgression of the one, death reigned through the one, much more those whoreceive the abundance of grace and of the gift of righteousness will reign in life through

the One, Jesus Christ.

e gar to tu enos paraptomati o

if indeed by the of the one trespass

anatos basiljusn dia tu nos polodeath reigned by the one much

ke malon i ten prise-an tes aritos

and more those the abundance of grace

tes doras tes dike snes lambanonts n

f the gift of righteousness receiving in

zo-e basiljususin dia tu nos iesu ristulife will reign by the one Jesus Christ.

18So then as through one transgression there resulted condemnation to all men, even so through

one act of righteousness there resulted justification of life to all men.

ara un os di nos paraptomatos

so then as by one trespass

es pantas anropus es katakrima

[it was] toward all men to condemnation

utos ke di nos dike omatos es pantas

so also by one act of righteousness toward all

anropus es dike -osin zo-esmen to justification of life.

19For as through the one man's disobedience the many became made sinners, even so through

the obedience of the One the many will become righteous.

ospr gar dia tes parako-es tu nos

for as indeed by the disobedience of the one

anropu amartoli katstaesan i poliman sinners were appointed the many


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tu utos ke dia tes pakoes nos dike-iof the so also by the obedience one righteousness

katastaesonte i poli

will be appointed the many.

20 The Law came in so that the transgression would increase; but where sin increased, graceabounded all the more,

nomos d paresln ina plonase to

law moreover entered that might abound the

paraptoma u d plonasn e

transgression where however abounded

amartia pr prisjusn e arissin overabounded grace

21so that, as sin reigned in death, even so grace would reign through righteousness to eternal

life through Jesus Christ our Lord.

ina ospr basiljusn e amartia n to anato utos ke e aris

that as reigned the sin in death, so also grace

basiljuse dia dike-osnes es zo-en e-onion dia iesu

might reign through righteousness unto life eternal through Jesus

risto tu kyri-u emon

Christ the Lord of us.

Romans 6(Back)

NASB E-Prime DFM with Interlinear Greek in IPA)


Believers Die to Sin, Become Alive to God

1What shall we say then? Shall we continue in sin so that grace may increase?

ti un rumn pimnomn te amartia ina e aris

What then will we say? Shall we continue in sin, that grace

pl-onase

might abound?


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2May it never happen! How shall we who died to sin still live in it?

me gnito itins apanomn te amartia pos ti

never may it be! who we died to sin how still

zesomn n avtewill we live in it?

3Or do you not know that all of us who have received baptism into Christ Jesus have received

baptism into His death?

e agno-et oti osi baptisemn es riston

Or are you ignorant that as many as have been baptized into Christ

i-esun es ton anaton avtu baptisemn

Jesus, into the death of him have been baptized?

4Therefore we have received burial with Him through baptism into death, so that as God raised

Christ from the dead through His glory, so we too might walk in newness of life.

syntafemn un avto dia tu baptismatos es ton

We were buried therefore with him , through baptism into

anaton ina ospr egre ristos k nkron

death that just as was raised up Christ from among (the) dead

dia tes does tu patros utos ke emes n kenoteti zo-es pripatesomnby the glory of the Father so also we in newness of life should walk.

5For if we have become united with Him in the likeness of His death, certainly we shall alsojoin him in the likeness of His resurrection,

e gar symfiti ggonamn to omi-omati tu anatuif indeed united we have become in the likeness of the death

avtu ala ke tes anastas-os somaof him, instead also of the resurrection we will be:

6knowing this, that our old self suffered crucifixion with Him, in order that our body of sin

might expire, so that we would no longer enslave ourselves to sin;

tuto ginoskonts oti o pale-os emon

this knowing that the old of us


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anropos sstavroe ina katargee toman was crucified with [him] that might be annulled the

dulju-ein soma tes amartias tu mekti emas te amartia

be enslaved body of sin that no longer we to sin.

7for he who has died has freed himself from sin.

O gar apoanon ddike ote apo tes amartias

the [one] indeed having died has been justified from sin

8Now if we have died with Christ, we believe that we shall also live with Him,

e d apanomn sn risto pistjuomn

if moreover we died with Christ we believe

oti ke szesomn avto

that also we will live with him

9knowing that Christ, having resurrected from the dead, will never die again; death no longer

will rule over Him.

edots oti ristos gres k

knowing that Christ having been raised up from among [the]

nkron ukti aponeske anatos avtodead no more dies death him

ukti krijue

no more rules over

10For the death that He died, He died to sin once for all; but the life that He lives, He lives toGod.

o gar apann te amartia apannthat indeed he died to sin he died

fapax o d ze ze to -o

once for all that moreover he lives he lives God


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11Even so consider yourselves dead to sin, but alive to God in Christ Jesus.

utos ke mes logizs avtos ene

So also you consider yourselves to be

nkrus mn te amartia zontas d to -o n risto iesudead indeed to sin alive moreover to God in Christ Jesus.

12Therefore do not let sin reign in your mortal body so that you obey its lusts,

me un basilju-to e amartia n to neto monNot therefore let reign sin in the mortal of you

somati es to paku-en tes pimi-es avtubody in order to obey the lusts of it.

13and do not go on presenting the members of your body to sin as instruments of

unrighteousness; but present yourselves to God as those alive from the dead,

and your members as instruments of righteousness to God.

mede paristant ta mle ymon opla

Neither be yielding the members of you instruments

adikjas te amartia ala parastesat

of unrighteousness to sin but yield

avtos to o ose k nkron zontasyourselves to God as from among [the] dead alive

ke ta mle mon opla dike osnes to -o

and the members of you instruments of righteousness to God.

14For sin shall not have rule over you, for you do not feel under law but under grace.

amartia gar mon u kyrijuse u gar

sin indeed you not will rule over not indeed

st po nomon ala po arin

are you under law but under grace


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15What then? Shall we sin because we do not feel a threat from the law but under grace? Mayit never happen!

ti un amartesomn oti uk smn po

What then? shall we sin because not we are under

nomon ala po arin me gnito

law but under grace never may it be !

16Do you not know that when you present yourselves to someone as slaves for obedience, you

enslave yourselves to the one whom you obey, either of sin resulting in death, or ofobedience resulting in righteousness?

uk idat oti o paristant avtosnot know you that to whom you yield yourselves,

dulus es pakoen duli st oservants for obedience servants you are to him whom

paku-et ti amartias es anaton

you obey whether of sin to death

e es dikeosnen

or to righteousness ?

17

But we thank God that though you had enslaved yourselves to sin, you became obedientfrom the heart to that form of teaching to which you committed yourselves,

aris d to o oti t duli

thanks [be] moreover to God that you[once] were servants

tes amartias pekusat d k kardias

of sin you obeyed moreover from [the] heart

es on pardoet tpon didaes

to which you were entrusted a form of teaching.

18and having found yourselves freed from sin, you became slaves of righteousness.

ljuronts d apo tes amartias

having been set free moreover from sin

duloet te dike osne

you became servants to righteousness.


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19 I speak in human terms because of the weakness of your flesh. For just as you presentedyour members as slaves to impurity and to lawlessness, resulting in further lawlessness,

so now present your members as slaves to righteousness, resulting in sanctification.

anropinon lgo dia ten asne-an tes

Humanly I speak on account of the weakness of the

sarkos mon ospr gar parstesat taflesh of you for as indeed you yielded the

mle mon dula te akaarsia ke te

members of you in bondage to uncleanness and to

anomia es ten anomian utos nyn

lawlessness unto lawlessness so now

parastesat ta mle mon dula teyield the members of you in bondage

dike osne es agiasmon

to righteousness unto sanctification.

20For when you enslaved yourselves sin, you became liberated in regard to righteousness.

ot gar duli t tes amartias ljuri

when indeed servants you were of sin free

t te dike osneyou were as to righteousness.

21Therefore what benefit did you attain derive from the things of which you now feel shame?For the outcome of those things constitutes death.

tina un karpon et tot f isWhat therefore fruit had you then in the [things] of which

nn pajsyns to gar tlos kenon anatosnow you are ashamed ? the indeed end of those things [is] death.


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22But now having received liberation from sin and enslavement to God, you derive yourbenefit, resulting in sanctification, and the outcome, eternal life.

nni d ljuronts apo tes amartias

now moreover having been set free from sin

dulonts d to -o t ton

having been servants moreover to God you have the

karpon mon es agiasmon to d tlos zo-en e-onion

fruit of you unto sanctification and [the] end [is] life eternal

23For the wages of sin equates to death, but God gives us eternal life in Christ Jesus our Lord

as a free gift.

ta gar opsonia tes amartias anatos tothe indeed wages of sin [is] death

d arisma tu u zo-e e-onos n

but [the] gift of God life eternal in

risto iesu to krio emon

Christ Jesus the Lord of us.

Romans 7 (Back)NASB E-Prime DFM with Interlinear Hebrew in IPA(Click Link for Audio)https://www.wordproject.org/bibles/audio/58_greek/b45.htm

Believers United to Christ

1Or do you not know, brethren (for I speak to those who know the law), that the law has

jurisdiction over a person as long as he lives?

e agnoet adlfi ginoskusin gar nomon

or Are you ignorant brothers to those knowing indeed law

lalo oti o nomos kriju-e tu anropu

I speak that the law rules over the man

f oson ronon zefor as long as time he may live.


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2For the married woman has bound herself by law to her husband while he lives; but if herhusband dies, she will become released from the law concerning the husband.

e gar pandros gne to zonti andri

the indeed married woman to the living husband

ddte nomo -an d apoane o aner

is bound by law if however should die the husband

katrge apo tu nomu tu andros

she is cleared from the law of the husband.

3So then, if while her husband lives she joins herself to another man, people will call her an

adulteress; but if her husband dies, she has freedom from the law, so that people will notcall her an adulteress though she joins herself to another man.

ara un zontos tu andros mialisthen Therefore living the husband an adulteress

rematise an gnte andri tro an d

she will be called if she be to man another if however

apoane o aner ljura stin apo tu

should die the husband free she is from the

nomu tu me ene avten mialida gnomnen andri tro

law not so as to be she an adulteress having become to man another.

4Therefore, my brethren, you also died to the Law through the body of Christ, so that you

might join yourself to another, to Him who God raised from the dead, in order that we

might bear fruit for God.

ost adlfi mu ke mes anatoet to

So that brothers of me also you were made dead to the

nomo dia tu somatos tu ristu es to

law by the body of Christ for

gnse mas tro to k nkron

to be you to another from among the dead

grnti ina karpoforesomn to o

having been raised that we should bear fruit to God.


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5For while we lived in the flesh, the sinful passions, which became aroused by the Law, wentto work in the members of our body to bear fruit for death.

ot gar emn n te sarki ta paemata

while indeed we were in the flesh the passions

ton amartion ta dia tu nomu

of sins which [were] through the law

mergeto n tis mlesin emon es tu karpoforese to anato

did in the members of us to the bringing forth fruit death.

6But now we have received liberation from the Law, having died to that by which we felt

bound, so that we serve in newness of the Spirit and not in oldness of the letter.

nni d katergeemn apo tu nomunow however we were cleared from the law

apoanontes n o kateoma oste

having died [in that] in which we were held so that

ke dulju-en emas n ke noteti pnjumatos u paljoteti gramatos

and should serve er in newness of spirit not in oldness of letter

7What shall we say then? Does the Law equate to sin? May it never happen! On the contrary, I

would not have come to know sin except through the Law; for I would not have knownabout coveting if the Law had not said, "YOU SHALL NOT COVET."

ti un rumn o nomos amartia me

What then will we say [is] the law sin never

gnito ala ten amartian uk gnon e

may it be! But sin not I knew if

uk me dia nomu ten te gar

not never by law the moreover indeed

pimian uk eden e me o nomos

coveting not I had been conscious of if never the law

lgn uk pimesessaid not you shall covet.


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8But sin, taking opportunity through the commandment, produced in me coveting of everykind; for apart from the Law sin dies.

aformen d labusa e amartia dia tes

opportunity however having taken sin by the

ntoles katergasato n mi pasan

commandment produced in me all

pimian oris gar nomu amartia nkra

covetous apart from indeed law sin was dead.

9I felt once alive apart from the Law; but when the commandment came, sin became alive and

I died;

go d zon oris nomu pot lusesI moreover was alive apart from law once having come

d tes ntoles e amartia anzesn

however the commandment the sin revived

go d apanon

I moreover died.

10and this commandment, which God intended to result in life, proved to result in death for

me;

ke jure mi e ntole e es

And was found to me [that] the commandment which [was] to

zo-en avte es anatonlife this [to be] to death.

11for sin, taking an opportunity through the commandment, deceived me and through it killedme.

e gar amartia aformen labusa dia teshe indeed sin an occasion having taken by the

ntoles epatesn me ke di avtes

commandment deceived me and by it

apktenn

slew me.


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12 So then, the Law has holiness, and the commandment has holiness and righteousness andgoodness.

oste o mn nomos agios e e

So that indeed [the] law [is] holy and the

ntole agia ke dikea ke agae

commandment [is] holy and righteous and good

13Therefore did that which we considered good become a cause of death for me? May it never

happen! Rather sin, in order that it might reveal itself as sin by effecting my deaththrough that which we considered good, so that through the commandment sin would

become utterly sinful.

to un agaon mi gnto anatos

That which then[is] good to me has it become death?

me gnito ala e amartia ina fane

never may it be ! But sin that it might appear

ina amartia dia tu agau mithat sin by that which [is] good to me

katergazomne anaton gnete kaworking out death might become beyond

prbolen amartolos e amartia dia tes ntolesexcessively sinful sin by the commandment.

The Conflict of Two Natures

14For we know that the Law has spiritual characteristics, but I consist of flesh, sold into

bondage to sin.

idamn gar oti o nomos pnjumatikos stin

we know indeed that the law spiritual is

go d sarkinos emi ppramnos po ten amartian

I however fleshly am having been sold under sin


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15For what I do, I do not understand; for I do not practice what I would like to do, but I do thevery thing I hate.

o gar katrgazome u ginosko u

what indeed I work out not I do own not

gar o lo tuto praso al o

indeed what I want this I do but what

miso tuto pi-o

I hate this I practice.

16But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law

has inherent goodness.

e d o u lo tuto pi-oIf moreover what not I do want this I practice

smfemi to nomo oti kalos

I consent to the law that [it is] right.

17So now, no longer do I do it, but sin which dwells in me.

nni d ukti go katrgazome avto

now moreover no longer I am working out it

ala e ikusan mi amartiabut the dwelling in me sin.

18For I know that nothing good dwells in me, namely, in my flesh; for the willing takes placein me, but the doing of the good does not.

ida gar oti uk ike n mi tutI know indeed that nothing there dwells in me this

stin n te sarki mu agaon to garis in the flesh of me good the indeed

len parakete mi to d katrgazse

to will is present with me but I [the] to work out

to kalon u

the right cannot


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19For the good that I want, I do not do, but I practice the very evil that I do not want.

u gar o lo

not indeed what I wish

pi-o agaon ala o u lo kakondo I practice good but the not I do want evil

tuto praso

this I do.

20But if I do the very thing I do not want, I no longer do it, but sin which dwells in me.

e d o u lo go tuto pi-oif moreover what not I do want I this practice

ukti go katrgazome avto ala e[it is] no longer I who work out it but the

ikusa n mi amartia

dwelling in me sin

21I find then the principle that evil dwells in me, the one who wants to do good.

jurisko ara ton nomon to lonti mi

I find then the law that will to me

pi-en to kalon oti to kakon parakete

to practice the right that evil is present with

22For I joyfully concur with the law of God in the inner man,

snedome gar to nomo tu -u kataI delight with indeed in the law of God according to

ton so anroponthe inward man.


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23but I see a different law in the members of my body, waging war against the law of my mindand making me a prisoner of the law of sin which dwells in my members.

blpo d tron nomon n tis mlsin mu

I see however another law in the members of me,

antistralju-omnon to tu nos mu ke emalotizonta

warning against the nomo of the mind of me, and making captive

m n to nomo tes amartias to onti n tis mlsin mu

me to the law of sin being in the members of me.

.24Wretched man that I feel myself to have become! Who will set me free from the body of this

death?

taleporos go anropos tis me rsteO wretched I am man who me will deliver

k tu somatos tu anatu tutu

out of the body of death this ?

25We thank God through Jesus Christ our Lord! So then, on the one hand I myself with my

mind serve the law of God, but on the other, with my flesh the law of sin.

aris d to -o dia iesu ristu

Thanks [be] moreover God through Jesus Christ

tu kriu emon ara un avtos go to

the Lord of us then Therefore myself I with the

nomo mn ni dulju-o -u te d[the] law indeed mind serve God's but [with]

sarki amartias[the] flesh of sin


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Romans 8 (Back)



Deliverance from Bondage

1Therefore there exists now no condemnation for those who dwell in Christ Jesus.

udn ara nn katakrima tis n risto

[there is] no therefore now condemnation to those in Christ

iesu me kata sarka pripatusin ala kata pnjumaJesus not according to flesh who walk but according to Spirit.

2For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of

death.

o gar nomos tu pnjumatos tes zo-es n

indeed [the] law of the Spirit of life in

risto iesu ljurosen s apo tu nomuChrist Jesus set free you from the law

tes amartias ke tu anatuof sin and of death.

3For what the Law could not do, weak as it seemed through the flesh, God did: sending Hisown Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in

the flesh,

to gar adnaton tu nomu n oFor powerless [being] the law in that

esne dia tes sarkos o osit was weak through the flesh God

sarkos ton avto i-on pmpsas nof flesh of himself Son having sent in

omi-omati amartias ke pri amartias

likeness of sin and for sin

katkrinn ten amartian n te sarki

condemned the sin in the flesh


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4so that the requirement of the Law might receive fulfillment in us, who do not walkaccording to the flesh but according to the Spirit.

ina to dike oma tu nomu pleroe n

that the requirement of the law should be fulfilled in

emin tis me kata sarka pripatusin

us who not according to flesh walk

ala kata pnjuma

but according to spirit.

5For those who live according to the flesh set their minds on the things of the flesh, but those

who live according to the Spirit, the things of the Spirit.

i gar kata sarka onts ta testhose who indeed according to flesh are the things of the

sarkos fronusin i d kata pnjuma

flesh mind those who however according to Spirit

ta tu pnjumatos

the things of the Spirit.

6For the mind set on the flesh leads to death, but the mind set on the Spirit leads to life and

peace,

to gar fronema tes sarkos anatos to

the indeed mind of the [is] death

d fronema tu pnjumatos zo-e ke erenebut [the] mind of the Spirit life and peace

7because the mind set on the flesh shows hostility toward God; for it does not subject itself tothe law of God, for it cannot even do so,

dioti to fronema tes sarkos ra esBecause the mind of the flesh [is] hostility toward

on to gar nomo tu -u u

God to indeed [the] law of God not

potas-e ude gar dnate

is subject not even indeed can it [be].


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8and those who live in the flesh cannot please God.

i d n sarki onts -o arse u

those who moreover in flesh are God to please not

dnanteare able.

9However, you do not dwell in the flesh but in the Spirit, if indeed the Spirit of God dwells in

you, But if anyone does not have the Spirit of Christ, he does not belong to Him.

mes d uk st n sarki ala n

you moreover not are in flesh but in

pnjumati epr pnjuma -u ike n ymin

Spirit if indeed [the] Spirit of God dwells in you

utos e d tis pnjuma ristu uk e uk stin avto

he if moreover anyone [the] Spirit of Christ not has not is of him.

10If Christ dwells in you, though the body dies because of sin, yet the spirit lives because of

righteousness.

e d ristos n min to mn soma

if however Christ [be] in you the indeed body [is]

nkron dia amartian to d pnjumadead on account of sin and [the] Spirit

zo-e dia dike-osnen

life on account of righteousness.

11But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised ChristJesus from the dead will also give life to your mortal bodies through His Spirit which

dwells in you.

e d to pnjuma tu gerantos ton

if moreover the Spirit of the [one] having raised up

iesun k nkron ike n min oJesus from among [the] dead dwell in you the [one]


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ta geras k nkron ristonto the having raised up from among [the] Christ

iesun zo-opi-ese ke neta somata mon

Jesus will give life also mortal bodies of you

dia tu nikuntos avto pnjumatos n min

on account of that dwells his Spirit in you.

12So then, brethren, we have obligation, not to the flesh, to live according to the flesh

ara un adlfi oflete smn u te sarki tu

So then brothers debtors we are , not to the flesh ,

kata sarka zen

according to flesh to live.

13for if you live according to the flesh, you must die; but if by the Spirit you put to death the

deeds of the body, you will live.

e gar kata sarka zet mlt

if indeed according to flesh you live you are about

aponesken e d pnjumati tas praxes

to die if however by [the] spirit the deeds

tu somatos anatute zesseof the body you put to death you will live

14For all who allow the Spirit of God to lead them constitute the real sons of God.

osi gar pnjumati -u agante ute uji -u esin

as many as indeed by [the] Spirit of God are led these sons of God are.

15

For you have not received a spirit of slavery leading to fear again, but you have received aspirit of adoption as sons by which we cry out, "Abba! Father!"

u gar labt pnjuma duleas palin es

not indeed you received a spirit of bondage again unto

fobon ala labt pnjuma i-osias n

fear but you received a Spirit of adoption whereby


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Romans in E-Prime with Interlinear Greek i