Bibliotheca Polyglotta

Novum Testamentum

Complete text

Ad Thessalonicenses I

Ad Thessalonicenses II

ΠΡΟΣ ΡΩΜΑΙΟΣ 3

Cap. 3

The Epistle of Paul the Apostle to the Romans 3

τί οὗν τὸ περισσὸν τοῦ ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς; 1

Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis? 1

What advantage then hath the Jew? or what profit is there of circumcision? 1

πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν <γὰρ> ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. 2

Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei. 2

Much every way: chiefly, because that unto them were committed the oracles of God. 2

τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; 3

Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit. 3

For what if some did not believe? shall their unbelief make the faith of God without effect? 3

μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῶ κρίνεσθαί σε. 4

Est autem Deus verax: omnis autem homo mendax, sicut scriptum est:Ut justificeris in sermonibus tuis:et vincas cum judicaris. 4

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 4

εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. 5

Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram? 5

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 5

μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον; 6

secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum? 6

God forbid: for then how shall God judge the world? 6

εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῶ ἐμῶ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι; 7

Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor? 7

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 7

καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 8

et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est. 8

And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 8

τί οὗν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ ἰουδαίους τε καὶ ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι, 9

Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse, 9

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 9

καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς, 10

sicut scriptum est:Quia non est justus quisquam: 10

As it is written, There is none righteous, no, not one: 10

οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν. 11

non est intelligens, non est requirens Deum. 11

There is none that understandeth, there is none that seeketh after God. 11

πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ἔστιν ὁ ποιῶν χρηστότητα, <οὐκ ἔστιν> ἕως ἑνός. 12

Omnes declinaverunt, simul inutiles facti sunt:non est qui faciat bonum, non est usque ad unum. 12

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 12

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, 13

Sepulchrum patens est guttur eorum,linguis suis dolose agebant:venenum aspidum sub labiis eorum: 13

Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 13

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει· 14

quorum os maledictione, et amaritudine plenum est: 14

Whose mouth is full of cursing and bitterness: 14

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, 15

veloces pedes eorum ad effundendum sanguinem: 15

Their feet are swift to shed blood: 15

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, 16

contritio et infelicitas in viis eorum: 16

Destruction and misery are in their ways: 16

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν. 17

et viam pacis non cognoverunt: 17

And the way of peace have they not known: 17

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν. 18

non est timor Dei ante oculos eorum. 18

There is no fear of God before their eyes. 18

οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῶ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῶ θεῶ· 19

Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo: 19

Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 19

διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 20

quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati. 20

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 20

νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 21

Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis. 21

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 21

δικαιοσύνη δὲ θεοῦ διὰ πίστεως ἰησοῦ χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή· 22

Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio: 22

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 22

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 23

omnes enim peccaverunt, et egent gloria Dei. 23

For all have sinned, and come short of the glory of God; 23

δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν χριστῶ ἰησοῦ· 24

Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu, 24

Being justified freely by his grace through the redemption that is in Christ Jesus: 24

ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ <τῆς> πίστεως ἐν τῶ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 25

quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum 25

Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 25

ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῶ νῦν καιρῶ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως ἰησοῦ. 26

in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi. 26

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 26

ποῦ οὗν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως. 27

Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei. 27

Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 27

λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 28

Arbitramur enim justificari hominem per fidem sine operibus legis. 28

Therefore we conclude that a man is justified by faith without the deeds of the law. 28

ἢ ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν, 29

An Judæorum Deus tantum? nonne et gentium? Immo et gentium: 29

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 29

εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 30

quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem. 30

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 30

νόμον οὗν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν. 31

Legem ergo destruimus per fidem? Absit: sed legem statuimus. 31

Do we then make void the law through faith? God forbid: yea, we establish the law. 31

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