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| 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 |
| 1 Ἢ ἀγνοεῖτε, ἀδελφοί, γινώσκουσιν γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ; 2 ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ: ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. 3 ἄρα οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ: ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. 4 ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι, ἵνα καρποφορήσωμεν τῷ θεῷ. 5 ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ: 6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. | 1 You must surely be aware, brethren (I am speaking to men who have some knowledge of law) that legal claims are only binding on a man so long as he is alive. 2 A married woman, for instance, is bound by law to her husband while he lives; if she is widowed, she is quit of her husband’s claim on her; 3 she will be held an adulteress if she gives herself to another man during her husband’s lifetime, but once he is dead she is quit of his claim, and can give herself to another man without adultery. 4 Well, brethren, you too have undergone death, as far as the law is concerned, in the person of Christ crucified,[1] so that you now belong to another, to him who rose from the dead. We yield increase to God, 5 whereas, when we were merely our natural selves, the sinful passions to which the law bound us worked on our natural powers, so as to yield increase only to death. 6 Now we are quit of the claim which death had on us, so that we can do service in a new manner, according to the spirit, not according to the letter as of old.[2] | 1 An ignoratis, fratres (scientibus enim legem loquor), quia lex in homine dominatur quanto tempore vivit? 2 Nam quæ sub viro est mulier, vivente viro, alligata est legi: si autem mortuus fuerit vir ejus, soluta est a lege viri. 3 Igitur, vivente viro, vocabitur adultera si fuerit cum alio viro: si autem mortuus fuerit vir ejus, liberata est a lege viri, ut non sit adultera si fuerit cum alio viro. 4 Itaque fratres mei, et vos mortificati estis legi per corpus Christi: ut sitis alterius, qui ex mortuis resurrexit, ut fructificemus Deo. 5 Cum enim essemus in carne, passiones peccatorum, quæ per legem erant, operabantur in membris nostris, ut fructificarent morti. 6 Nunc autem soluti sumus a lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ. |
| 7 Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο: ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγεν, οὐκ ἐπιθυμήσεις. 8 ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν: χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 9 ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ: ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 10 ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον: 11 ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ δι' αὐτῆς ἀπέκτεινεν. 12 ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 13 τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο: ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον: ἵνα γένηται καθ' ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. | 7 Does this mean that law and guilt are the same thing? God forbid we should say that. But it was only the law that gave me my knowledge of sin; I should not even have known concupiscence for what it is, if the law had not told me, Thou shalt not covet. 8 But the sense of sin, with the law’s ban for its foothold, produced in me every sort of concupiscence. Without the law, the sense of sin is a dead thing. 9 At first, without the law, I was alive; then, when the law came with its ban, the sense of sin found new life, 10 and with that, I died. The ban, which was meant to bring life, proved death to me; 11 the sense of sin, with the law’s ban for its foothold, caught me unawares, and by that means killed me. 12 The law, to be sure, is something holy; the ban is holy, and right, and good. 13 A good thing, and did it prove death to me? God forbid we should say that. No, it was sin that produced death in me, using this good thing to make itself appear as sin indeed, sin made more sinful than ever by the ban imposed on it. | 7 Quid ergo dicemus? lex peccatum est? Absit. Sed peccatum non cognovi, nisi per legem: nam concupiscentiam nesciebam, nisi lex diceret: Non concupisces. 8 Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum erat. 9 Ego autem vivebam sine lege aliquando: sed cum venisset mandatum, peccatum revixit. 10 Ego autem mortuus sum: et inventum est mihi mandatum, quod erat ad vitam, hoc esse ad mortem. 11 Nam peccatum occasione accepta per mandatum, seduxit me, et per illud occidit. 12 Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. 13 Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum, ut appareat peccatum, per bonum operatum est mihi mortem: ut fiat supra modum peccans peccatum per mandatum. |
| 14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν: ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 15 ὃ γὰρ κατεργάζομαι οὐ γινώσκω: οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλ' ὃ μισῶ τοῦτο ποιῶ. 16 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύμφημι τῷ νόμῳ ὅτι καλός. 17 νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ' ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν: τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ: 19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 20 εἰ δὲ ὃ οὐ θέλω ἐγὼ τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 21 εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται: 22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 24 ταλαίπωρος ἐγὼ ἄνθρωπος: τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 25 χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. | 14 The law, as we know, is something spiritual; I am a thing of flesh and blood, sold into the slavery of sin. 15 My own actions bewilder me; what I do is not what I wish to do, but something which I hate. 16 Why then, if what I do is something I have no wish to do, I thereby admit that the law is worthy of all honour; 17 meanwhile, my action does not come from me, but from the sinful principle that dwells in me. 18 Of this I am certain, that no principle of good dwells in me, that is, in my natural self; praiseworthy intentions are always ready to hand, but I cannot find my way to the performance of them; 19 it is not the good my will prefers, but the evil my will disapproves, that I find myself doing. 20 And if what I do is something I have not the will to do, it cannot be I that bring it about, it must be the sinful principle that dwells in me. 21 This, then, is what I find about the law, that evil is close at my side, when my will is to do what is praiseworthy.[3] 22 Inwardly, I applaud God’s disposition, 23 but I observe another disposition in my lower self, which raises war against the disposition of my conscience, and so I am handed over as a captive to that disposition towards sin which my lower self contains. 24 Pitiable creature that I am, who is to set me free from a nature thus doomed to death? 25 Nothing else than the grace of God, through Jesus Christ our Lord. If I am left to myself, my conscience is at God’s disposition, but my natural powers are at the disposition of sin.[4] | 14 Scimus enim quia lex spiritualis est: ego autem carnalis sum, venundatus sub peccato. 15 Quod enim operor, non intelligo: non enim quod volo bonum, hoc ago: sed quod odi malum, illud facio. 16 Si autem quod nolo, illud facio: consentio legi, quoniam bona est. 17 Nunc autem jam non ego operor illud, sed quod habitat in me peccatum. 18 Scio enim quia non habitat in me, hoc est in carne mea, bonum. Nam velle, adjacet mihi: perficere autem bonum, non invenio. 19 Non enim quod volo bonum, hoc facio: sed quod nolo malum, hoc ago. 20 Si autem quod nolo, illud facio: jam non ego operor illud, sed quod habitat in me, peccatum. 21 Invenio igitur legem, volenti mihi facere bonum, quoniam mihi malum adjacet: 22 condelector enim legi Dei secundum interiorem hominem: 23 video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. 24 Infelix ego homo, quis me liberabit de corpore mortis hujus? 25 gratia Dei per Jesum Christum Dominum nostrum. Igitur ego ipse mente servio legi Dei: carne autem, legi peccati. |
[1] Literally, ‘You were put to death … through the body of Christ’.
[2] ‘Quit of the claim which death had upon us’; this is the intention of the Latin. The Greek manuscripts have ‘We are quit of the law’s claim, since we have died in (or ‘to’) that which hitherto held us bound’.
[3] ‘This, then, is what I find about the law, that …’, etc. Others would render, ‘I discover, then, this principle, that …’, etc. But this would be very doubtful Greek.
[4] vv. 7-25: Commentators are not agreed, whether St Paul is giving us his own experience in this matter, or is dramatically representing the experience of mankind under his own person. There is a further doubt, whether what is here said should be understood only of man unregenerate, or equally of souls regenerated by grace, in which concupiscence nevertheless persists. St Paul’s main contention, in any case, appears to be that we cast no aspersions on the holiness of the Mosaic law, when we describe it as powerless to save us. The very struggles which our moral experience entails are proof that the law is holy, since our conscience continues to approve of it even when we are disobeying our consciences by yielding to sin. v. 25: Most Greek manuscripts have ‘Thanks be to God’, instead of ‘Nothing else than the grace of God’; their meaning is evidently the same.
Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd
