THE EPISTLE OF ST. PAUL TO THE COLOSSIANS

Introduction:

Colossae was a town in Roman Asia Minor, in the valley of the River Lycus, close to the larger city of Laodicea, and its Christian congregation had been founded by Paul's friend and collaborator, Epaphras. According to tradition, Paul wrote this letter in about 62 A.D., while he was a prisoner in Rome awaiting trial. At the same time that he wrote this letter he also composed his letter to the Ephesians, and the delivery of both letters was entrusted to Tychicus (see Col. 4. 7 seq. and Ep. 6. 21 seq.) On this mission, Tychicus is accompanied by Onesimus, who will also deliver Paul's short letter to Philemon, who was an inhabitant of Colossae (see Col. 4. 9  and Phm. 10-12).

It was not Paul's usual practice to write letters to congregations he had not founded, but he apparently departed from his normal rule in this case, following disturbing news which he had received from Epaphras that the Colossians were adopting certain proto-gnostic and syncretistic doctrines which were incompatible with Paul's view of the preeminence of Christ, "In whom are hid all the treasures of wisdom and knowledge" (Col. 2. 3). In Chapter II, Paul refers to some of the views which concern him: "philosophy and vain deceit according to the tradition of men, according to the rudiments of this world, and not according to Christ" (2. 8); their attachment to various Jewish practices concerning eating and drinking, and their observance of festivals and the sabbath (2. 16); "a form of worship of the angels" (2. 18); "their idiosyncratic form of worship, their self-abasement and their severe treatment of the body" (2. 23). It is not, however, clear exactly what is the source of these ideas, but it is likely that they come from ideas common among the Jewish Essenes. Their speculations about the importance of the celestial or cosmic powers would, in Paul's view, have threatened the supremacy of Jesus. Hence, the need for his letter to the Colossians, which was followed shortly afterwards by his letter to the Ephesians. 

The traditional view that Paul was the author of these two letters has now been challenged by the view that they are the apocryphal works of a later imitator of St. Paul, the so-called Deutero-Paul, writing in about 100 A.D. The case for this view has been made on the basis of their vocabulary, and their heavy and repetitious style, but also because their theological emphases on the Body of Christ, and Christ as the head of that body, the universal church, are different from those of his earlier letters. The errors of the Colossian congregation are later than those of Paul's time, and are closer to the gnostic ideas of the Second Century. There is also a marked lack of reference to any of Paul's eschatological convictions, which are so prominent in the earlier letters. On p. 59 of his book, "The Changing Faces of Jesus" (Penguin, 2001), Geza Vermes writes: "Ephesians and Colossians are probably apocryphal works of a later imitator of St. Paul."

One of the most remarkable passages in Colossians is the hymnic exaltation of Chapter 1. vv. 13-20 (see below). On p.109 of his book, "The Changing Faces of Jesus" (Penguin, 2001), Geza Vermes writes: "It is impossible not to recognise the similarity between these descriptions and the prologue of the Fourth Gospel." However, Vermes also acknowledges that it is impossible to determine whether these post-Pauline authors, writing at the turn of the century, anticipated and influenced the thinking of the Fourth Evangelist, or whether they are echoing his ideas.  

CHAPTER 1.

Salutation (vv. 1-2).

(1) Paul, an apostle of Christ Jesus through the will of God and Timothy, our brother, (2) to the saints and faithful brothers in Christ at Colossae. Grace (be) to you and peace from God our Father. 

Paul thanks God for the Colossians (vv. 3-8).

(3) We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, (4) since we have heard of your faith in Christ Jesus and the love which you have for all the saints, (5) because of the hope which is being reserved for you in the heavens. (This is the hope) which you heard about not long ago in the true words of the gospel, (6) which has come to you just as it is bearing fruit and growing throughout the world, as (it is) also (doing) among you, ever since the day on which you heard about the grace of God and recognised (it) as the truth. (7) (It is) just what you have learned from Epaphras, our beloved fellow-servant, who is a faithful minister of Christ on your behalf, (8) and he is also (the one) who showed us your love in a spiritual (sense). 

The person and work of Christ (vv. 9-23).

(9) (That is) also why we, ever since the day on which we heard (about it), do not cease praying for you, and asking that you may be filled with the full knowledge of his will, in all wisdom and spiritual understanding, (10) to lead a life worthy of the Lord (and) acceptable (to him) in all its (aspects), being fruitful in every (kind of) good work, and growing in the knowledge of God, (11) being endowed with all his strength in accordance with his glorious might, with a view to all endurance and long-suffering, (12) (and) giving thanks with joy to the Father, who has made you fit to (receive) a share in the inheritance of the saints in the (kingdom of) light.

(13) (It is he,) who has delivered us from the power of darkness and transferred (us) into the Kingdom of his beloved Son, (14) in whom we have our redemption (and) the remission of our sins. (15) (It is he) who is an image of the unseen God and (who is) the first-born of all creation, (16) because in him all things were created, in the heavens and on the earth, things visible and invisible, whether thrones, or lordships, or rulers or powers; all things were created through him and for him; (17) and he is before all things, and in him all things were made to exist, (18) and he is the head of the body, of the Church; (it is he) who is the beginning, the firstborn from the dead, in order that he might become preeminent in all things; (19) (this was) because (God) wanted all fullness to dwell in him, (20) and through him to reconcile all things to him(self), (by) making peace through the blood (shed) by him on his cross, whether (they are) things on the earth or things in the heavens.

(21) And you, who were once alienated and hostile, due to the evil works (that were) in your minds, (22) he has now reconciled through the death of his fleshly body, in order to bring you before him, holy, and unblemished, and free of accusations, (23) provided, of course, that you continue in the faith, having been firmly grounded (in it), (that you are) steadfast, and (that you are) not shifted away from the hope of the good news, which you have heard, and which has been preached to every creature under heaven, (and) of which I, Paul, have become a minister. 

Paul's ministry to the Church (vv. 24-29).

(24) Now I am rejoicing in my sufferings on your behalf, and I am making up for what is lacking in the afflictions of Christ in my flesh on behalf of his body, which is the Church. (25) I became its minister according to the stewardship of God, given to me in your (interests), to explain fully the word of God, (26) (that is) the (sacred) mystery (which has been) hidden away from (all previous) ages and generations - but now it has been made manifest to his saints, (27) to whom God wished to make known among the nations what (are) the glorious riches of this (sacred) mystery, which is that Christ in (union with) you (is) the hope of glory; (28) (he it is) whom we proclaim, warning every man and teaching every man in all wisdom, so that we may present every man (as) completely in (union with) Christ. (29) To this (end) also I am labouring (and) striving in accordance with his energy, which is powerfully at work in me.

CHAPTER 2.

Paul's ministry to the Church - continued (vv. 1-5).

(1) For I want you to know how great a struggle I am having on behalf of you, and of those at Laodicea, and of all those who have not seen my face in (the) flesh, (2) that their hearts might be encouraged, and that they might be bound together in love, and with a view to all the riches of the full assurance of their understanding in relation to knowledge of God's (sacred) mystery, (namely) Christ, (3) in whom are hid all the treasures of wisdom and knowledge. (4) I am saying this, in order that no one may deceive you by persuasive argument. (5) For even if I am absent in the flesh, yet I am with you in spirit, rejoicing and observing your good order and the firmness of your faith in Christ.

Fullness of life in Christ (vv. 6-19).

(6) So, as you have accepted Christ Jesus (as) the Lord, continue to lead your lives in (union with) him, (7) being firmly rooted and being built up in him, and being confirmed in the faith, just as you were taught, abounding in it in your thanksgiving.

(8) Beware lest there shall be anyone that despoils you through philosophy and vain deceit, according to the tradition of men, according to the rudiments of this world, and not according to Christ; (9) because (it is) in him (that) all the fullness of the Godhead dwells bodily. (10) And you are finding your fulfilment in him, who is the head of all sovereignty and power. (11) In him also you were circumcised with a circumcision not wrought by hand (but) by the stripping off of the fleshly body in the circumcision that belongs to Christ, (12) having been buried together with him in baptism, by means of which you were also raised together with (him) through your belief in the power of God, who raised him from (the) dead.

(13) And you, although you were dead through your trespasses and in the uncircumcision of your flesh, (God) brought you to life with him, forgiving us all our trespasses. (14) He blotted out the handwritten record of our debts (to the Law), which, with its decrees, was set out against us, and he has taken it out of the way (by) nailing it to the cross; (15) having stripped the governments and authorities bare, he made a show (of them) in public, leading them in a triumphal procession for this purpose.

(16) Therefore, let no man judge you with regard to eating and drinking or in relation to (the observance) of a festival, or of the new moon or of the sabbath; (17) these things are (but) a shadow of the things to come, but the reality belongs to Christ. (18) Let no man deprive you of your prize, delighting in a (false) humility and in a form of worship of the angels, taking his stand on (the things) which he has seen, vainly puffed up by by his fleshly (frame of) mind, (19) and not holding fast to the head, from which the whole body, supported and joined together by means of its joints and ligaments, goes on growing the growth which God (gives).

The new life in Christ (vv. 20-23).

(20) If you have died, together with Christ, with regard to the ordinary things of this world, why do you submit yourself to its ordinances, as though you are (still) living in the world - (21) "Do not handle, or taste, or touch" (22) any of those things which are destined for destruction by their being used up, in accordance with the injunctions and teachings of men? (23) Such things do indeed have the appearance of wisdom in their idiosyncratic form of worship, their self-abasement and their severe treatment of the body, (but) they do not (have) any value when dealing with self-indulgence.

CHAPTER 3.

The new life in Christ - continued (vv. 1-17).

(1) So, if you were raised up together with Christ, you must seek the things above, where Christ is seated at God's right hand. (2) Keep your mind on the things above, not (on) the things on the earth. (3) For you have died, and your life has been hidden with Christ in (union with) God. (4) Whenever Christ, (who is) our life, should be made manifest, then you also will be made manifest with him in glory.

(5) So, deaden everything within you that (is related) to the earth, (namely) fornication, impurity, passion, evil desire, and the covetousness which is idolatry. (6) On account of these (things), the wrath of God is coming; (7) in these (very things) you too once walked, when you used to live in the midst of them; (8) but now you also should put away all these things from out of your mouth, (namely) anger, rage, malice, blasphemy, and obscene language. (9) Do not lie to one another; (but) strip off the former man with his practices, (10) and put on the new (man), whose consciousness is being renewed in accordance with the image of (the one) who created him, (11) where there is no Greek and Jew, circumcision and foreskin, barbarian, (and) Scythian, slave, (and) freeman, but Christ (is) all (things) and in all (things).

(12) So, as God's chosen (ones), holy and beloved, clothe yourselves with the affections of compassion, kindness, humility, mildness, forbearance, (13) putting up with one another, forgiving each other, if anyone has a cause for complaint against another; just as the Lord forgave you, so (do) you also; (14) and over all these (things), (put on) love, (which is) the perfect bond.

(15) And may the peace of God rule in your hearts, and (it was) for this (purpose) that you were called together in one body; (and) be thankful. (16) Let the word of Christ dwell richly within you in all its wisdom, while you teach and admonish one another in psalms, hymns, and spiritual songs, singing with gratitude in your hearts to God; (17) and whatever you may do, in word or in deed, (do) everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Social duties of the new life (vv. 18-25). 


(18) Wives, be subject to your husbands, as is proper in (the name of the) Lord. (19) Husbands, show affection to your wives, and do not get angry with them. (20) Children, obey your parents, for this is  pleasing to the Lord. (21) Fathers, do not exasperate your children, lest they become downhearted. (22) Slaves, obey your worldly masters in everything, not only trying to please them when you are under their eyes, but in sincerity of heart, and in fear of your (heavenly) Master. (23) Whatever you may be doing, work (at it) wholeheartedly, as if (you are doing it) for the Lord and not for men, (24) as you know that you will receive back from the Lord the (due) reward of your inheritance. (It is) Christ, the Lord, (that) you are serving. (25) For he who did wrong will receive back the wrong that he did, and there is no favouritism.

CHAPTER 4.

Social duties of the new life  - continued (v. 1).

(1) Masters, treat your slaves with justice and fairness, as you know that you also have a Master in heaven.

Exhortations (vv. 2-6).

(2) Persevere in prayer, and during it, stay alert in relation to (the need for) thanksgiving, (3) and at the same time praying also for us that God may open to us a door of utterance to speak of the mystery of Christ, for which I have also been bound (in chains), (4) in order that I may reveal (it) in the way that I ought to speak (of it).

(5) Walk in wisdom towards outsiders, making the most of the time (available). (6) (May) your words always be phrased in a pleasant (manner), (and) with a measure of wit, so you know how you ought to answer each one.

Final greetings (vv. 7-18).

(7) Tychicus, my beloved brother and faithful minister and fellow-slave in (the service of) the Lord, will make known to you everything about my affairs, (8) and I have sent him to you for this very purpose, so that you might know the (facts) about us and he might bring comfort to your hearts; (9) (I have sent him) along with Onesimus, my faithful and beloved brother, who is (one) of you. All the things (that are happening) here they will make known to you.

(10) Aristarchus, my fellow-prisoner, sends you his greetings, and (so does) Mark, the cousin of Barnabas, concerning whom you have received some instructions to welcome him, if ever he comes to visit you, (11) and Jesus, who is called Justus. Of (all) those who have been circumcised, only these are my fellow-workers for the kingdom of God, and they have become a great (source of) comfort to me. (12) Epaphras, who is (one) of you, (and) a slave of Christ Jesus, sends you his greetings; he is always exerting himself on your behalf in his prayers, that you may stand perfect and fully assured in (accordance with) all of the will of God. (13) Indeed, I bear him witness that he is toiling greatly on behalf of you, and those in Laodicea and those in Hierapolis.

(14) Luke, the beloved physician, sends you his greetings, and (so does) Demas. (15) (Please) give my greetings to our brothers at Laodicea, and (to) Nymphas and the congregation at her house. (16) And, when this letter has been read among you, (please) arrange that it should also be read in the church of the Laodiceans, and that you also read (the one) from Laodicea. (17) Also, give Archippus this message: "Remember the ministry which you accepted in the Lord's (name), in order that you fulfil it!"

(18) Paul's greeting (is) in my own hand. Keep my (prison) bonds in your mind! Grace (be) with you.



Envoi.

Sabidius first translated this epistle in 2010, but it is only now that he has loaded this translation on to his blog, together with an accompanying introduction. 12.02.19.

OVID: "METAMORPHOSES": BOOK X

Introduction:

For an introduction to Ovid and the work as a whole, the reader is invited to look at the introduction to the translation of "Metamorphoses" Book I, published on this blog on 1st February 2018. 

Book X continues the theme of 'the pathos of love', which began on l. 401 of Book VI. The book focuses in particular on stories of doomed love, beginning with the celebrated tale of Orpheus and Eurydice. Shortly after the sad conclusion of this, ll. 148-739 are all conducted in the voice of Orpheus. Particular attention is given to the story of Myrrha and her incestuous love for her father Cinyras, and then to Venus and her love for Adonis, the unlikely offspring of that relationship. The metamorphosis myths recounted in Book X are as follows: Orpheus and Eurydice; Cyparissus; Ganymede; Hyacinthus; the Propoetides and the Cerastae; Pygmalion and his love for his statue (unusual in that it does not end unhappily); Myrrha and Cinyras; Venus and Adonis; and Atalanta and Hippomenes. 

Ll. 1-85.  Orpheus and Eurydice.

Then, enveloped in his saffron mantle, Hymen (i.e. the God of marriage) makes his way through the vast sky, and proceeds to the shores of the Cicones (i.e. a Thracian tribe to which Orpheus belongs), and (there) he is called in vain by the voice of Orpheus. He was present (at the marital festivities), it is true, but he brought (with him) no hallowed words, no joyful glances, no happy omen. Also, the torch that he held was hissing continually with tear-inducing smoke, and caused no flames when it was shaken around. The outcome (was) worse than any omen: for, while the newly-wedded bride wanders through the grass, accompanied by a crowd of naiads (i.e. water-nymphs), she is killed by a snake's tooth biting (her) in the ankle.

After the Rhodopeian (i.e. an epithet of Orpheus, taken from Mount Rhodope in his native Thrace) bard  had lamented her to the high heavens, he dared to descend to the Styx (i.e. the river of hate, the principal river of the Underword, and often used as a synonym for the Underworld itself or for the state of death) through the gate of Taenarus (i.e. a peninsula on the southern tip of the Peloponnese, near the mouth of the River Eurotas, and traditionally seen as the entrance to the Underworld) to see if he might not also move the ghost of the deceased; through the weightless throng, and the phantoms (on whom a proper) burial had been performed, he came to Persephone (i.e. the daughter of Ceres, and queen of Hades) and the lord of the shadows, (he) who was the master of the joyless realm (i.e. Pluto, Dis or Hades). Then, striking his lyre-strings to (accompany) his words, he sang thus: "O gods of the world situated under the earth, to which all of us who is created mortal must return, if it is lawful, and, setting aside the fictions of false tongues, you allow me to speak the truth, I have not come down here to look at dark Tartarus (i.e. the Underworld), nor to bind the snaky hair (and) the three necks of the monstrous son of Medusa (i.e. Cerberus, the canine guardian of the entrance to the Underworld): the reason for my journey is my wife, into whose (veins) the poison of a viper (on which she had) trodden spread, and cut off her coming years. I wished to be able to endure (it), nor shall I deny that I have tried: Love won. He is a god well-known in the world above; whether he is (so) here, I am not sure: but I guess that he is (well-known) here too, and, if that story of rape in ancient times (i.e. Pluto's abduction of Persephone) is not a lie, Love also joined you (together). By these places (so) full of fear, by this huge abyss, and the silence of your vast kingdom, I beg (you) to reverse Eurydice's hasty death. We, (like) all (things), are destined to be yours, and, although we tarry for a while, sooner or later we hasten to that one abode. Here we are all bound, this is our final home, and you hold the longest reign over the human race. She too will be yours by right, when, full of age, she has completed her allotted (span of) years; I ask for this benefit as a gift. But if the fates deny this favour to my wife, I have made up my mind not to return: (in that case) rejoice in the death of the two (of us)."

The bloodless souls wept as thus he sang, while plucking his lyre-strings to (accompany) his words: Tantalus (i.e. the son of Jupiter, subjected to eternal thirst in Hades for serving his son Pelops to the gods in a a banquet) stopped trying to catch the runaway water, Ixion's wheel (i.e. for attempting to seduce Juno, Ixion was punished in Hades by being attached to an ever-revolving wheel) stood still in amazement, the vultures stopped plucking at (Tityos') liver (i.e. Tityos was a giant punished in Hades for attempting to ravish Latona by having vultures feeding eternally on his liver, which was then constantly renewed), while Belus' granddaughters (i.e. the fifty daughters of Danaüs, who, with one exception, murdered their husbands, the fifty sons of Aegyptus, on their wedding night, and were eternally punished in Hades by having to carry water in leaking sieves to fill a bottomless cistern) left their water-jars, and you, Sisyphus (i.e. the villainous son of Aeolus, who was eternally punished in Hades by having to roll a rock up a hill, and then having to pursue it as it rolled down again) sat down on your rock. Then, the story is that, for the first time, the cheeks of the Furies were wet with tears, (as they had been) overcome by his song. Neither the royal bride (i.e. Persephone), nor (the one) who rules over the depths (i.e. Pluto) could bear to refuse his entreaty, and they called for Eurydice. She was among the recent shades, and walked with a halting step on account of her wound. The Rhodopeian demi-god (i.e. Orpheus) received her, and, at the same time, (accepted) the requirement not to turn his eyes round behind (him), until he had emerged from the vale of Avernus (i.e. the Underworld): or that (,if he did,) his gift would be null and void.

They take the uphill path through the still silence, steep, dark, (and) gloomy with a dense fog. They were not far from the threshold of the upper world: then, fearing that he might lose (her), and eager to see (her), the lover turned his eyes back, and, at once, she slipped away, and, stretching out his arms, seeking to hold (her) and be held (by her), the unhappy (man) clutched nothing but the receding air. Now, dying a second time, she did not make any complaint about her husband: for what could she complain of, except that she had been loved? She spoke a last "farewell", that he could now scarcely hear, and turned back again to that same (place). 

Orpheus was stunned by the double death of his wife, just like the cowardly (man) who saw the three necks of that dog, with his middle (one) carrying chains, (and) whose fear did not leave (him) until his former nature (did), as the stone spread throughout his body; and (you,) Olenos, who drew a charge upon yourself, and wished to be seen to be guilty, and you, O unhappy Lethaea, (too) proud of your beauty, your hearts, once closely-wedded, (are) now rocks, which (Mount) Ida, moist (with springs,) sustains.

The ferryman (i.e. Charon) fended (Orpheus) off, as he sought and begged in vain to cross (the Styx) again. Yet, for seven days he sat (there) on the banks in squalor (and) without any food: anxiety, grievous thoughts, and tears were his nourishment. Complaining that the gods of Erebus (i.e. the Underworld) were cruel, he took himself off to lofty Rhodope and the windswept Haemus (i.e. a mountain in Thrace).

Three times Titan (i.e. the Sun) completed the end of the year in watery Pisces (i.e. the constellation of the Fishes, the twelfth and last sign of the solar year, preceding the spring equinox), and Orpheus shunned all love of women, either because it had ended badly for him, or (because) he had given his pledge (to Eurydice). Yet, desire to join themselves to the bard was felt by many (women), and many grieved at their rejection. He was also the first of the people of Thrace to transfer his love to young  boys, and to enjoy their brief springtime and early flowering on this side of their young manhood.

Ll. 86-105. The gathering of the trees.

There was a hill, and, on the top of this hill, a very flat area of level ground, which had been turfed with blades of grass: in that place shade was lacking: (but) when the bard born of the gods (i.e. Orpheus) reclined in some part (of this ground), and struck the sounding strings (of his lyre), shade came to the place. Nor was (Jupiter's) Chaonian oak-tree missing, nor (was) the grove of the daughters of Helios (i.e. poplars, into which the seven daughters of the Sun-God were turned, while weeping over the loss of their brother Phaethon), nor the durmast-oak with its lofty foliage, nor soft lime-trees, nor the beech and the virgin laurel, and frail hazel-trees, and the ash-tree, used for spears, and the silver fir-tree, free from knots, and the holm-oak, weighed down with acorns, and the pleasant plane-tree, and the maple, varying in its colours, together with river-haunting willow-trees, and the water-loving lotus, and the evergreen boxwood, and the slender tamarisk, and the two-coloured myrtle and the blue-berry bush. You came also, you clinging ivy, together with grape-vines full of tendrils, and elm-trees, wrapped in vines, and wild mountain ash-trees, and pitch-pines, and the strawberry-tree, weighed down with red fruit, and pliant palms, the victor's prizes, and the pine-tree enveloped in foliage and prickly on top, (a sight) pleasing to the mother of the gods, ever since Attis, beloved of Cybele, exchanged his human (form) for it, and hardened in its trunk.

Ll. 106-142.  The death of Cyparissus.

Among this crowd came the cypress, shaped like the turning post (on a race course), now a tree, (but) once a boy, beloved by that god who (tunes) the lyre by (adjusting) its strings, and fixes strings to the bow (i.e. Phoebus Apollo). Now there was a huge stag, sacred to the nymphs that haunt the land of Carthaea (i.e. a town on the island of Ceos in the Aegean Sea), and he provided a deep shade around his own head from his widely extending antlers. His antlers shone with gold, and a bejewelled collar, lowered around his polished neck, hung down on to his soldiers. A silver charm, fastened by some small strips of leather, and of equal age (to him), quivered on the top of his forehead: around his hollow temples, pearls gleamed from both his ears. Free from fear, and setting aside his natural shyness, he used to visit (people's) homes and offer his neck to be stroked at will by strangers' hands. But, yet, above (all) others, he was dear to you, Cyparissus, the fairest (lad) of the race of Ceos. You used to lead the stag to fresh pastures, and to the waters of a clear spring. Now, you used to weave various flowers through his horns, (and) then (like) a horseman settling on his back, you delighted to curb his soft mouth this way and that with purple reins.

There was heat at noon, and the curving claws of the shore-loving Crab were burning in the steam (arising from the rays) of the sun: (being) exhausted, the stag had settled his body on the grassy turf, and was deriving some coolness from the shade of the woodlands. Carelessly, the boy Cyparissus transfixed it with his sharp spear, and, when he saw that it was dying, he decided that he wanted to die (himself). What comforting (things) did Phoebus not say, and he cautioned (him) to grieve in moderation and in proportion to the circumstances! But still the lad lamented, and besought this final gift from the gods, that he might mourn forever. And then, with his blood having discharged through the flood of his tears, his limbs began to turn into a green colour, and his hair, which, until a moment ago, was hanging over his pale forehead, became a bristling crest, and he took on a hard shape with a slender top looking up at the starry heavens. The god sighed, and said sadly, "You will be mourned by me, while you will mourn for others, and you will be present among those who are grieving."

 Ll. 143-161.  Orpheus begins to sing: Ganymede. 

Such (was) the grove (of trees that) the bard had drawn together, and he sat in the midst of an assembly of wild animals and a crowd of birds. When he had tested a few strings, plucking (them) with his thumb, and felt that the various notes were in harmony, although (their pitch) sounded different, he raised his voice in song: "Begin my song with Jupiter, (O) Muse, my mother (i.e. Calliope)! - (for) all (things) yield to the sway of Jupiter! I have often sung before about the power of Jupiter: with a heavier plectrum (i.e. in an epic strain), I have sung about the Giants, and the conquering thunderbolts hurled at the fields of Phlegra (i.e. a region of Macedonia, which was the location of Jupiter's overthrow of the Giants). Now there is gentler work for the lyre, and I sing of boys loved by the gods, and girls crazed by forbidden fires and deserving punishment for their lust.

"The king of the gods once burned with love for Phrygian (i.e. Trojan) Ganymede (i.e. the son of Tros, and the brother of Ilus and Assaracus), and contrived to chose to be something other than what (he,) Jupiter, was. Yet, he does not deign to be changed into any bird except (the one) which could carry his lightning-bolts (i.e. an eagle). Without delay, he beat the air with his deceitful wings, and stole the Trojan (boy); he (i.e. Ganymede) still mixes (the wine in) the drinking cups, and, against the will of Juno, serves Jupiter his nectar.

Ll. 162-219.  Hyacinthus.

"You, too, descendant of Amyclas (i.e. Hyacinthus, whose ancestor, Amyclas, was the founder of Amyclae, the town in Laconia, which was his home), Phoebus would have placed in heaven, if gloomy fate had given him the opportunity to put (him there). As it is, you are still immortal: and whenever spring drives winter away, and Aries follows watery Pisces, then you will arise and flower in the green turf. You my father loved above all (others), and Delphi, placed at the centre of the world, lost its presiding guardian, while the God (i.e. Phoebus) frequents the Eurotas (i.e. a river in Laconia) and unfortified Sparta. Neither his lute, nor his arrows, are (held) in honour: forgetful of himself, he does not object to carrying the nets, nor to handling the dogs, nor to travelling (as) your companion over the rough mountain ridges, and he feeds the flames (of his love) with your close association.

"And now the Sun was about halfway between the coming night and (the one that was) passed, and was separated by an equal distance from either of these: they relieve their bodies of their clothing, and, gleaming with rich olive oil, they enter into a contest with the broad discus. Phoebus balanced it first, (and then) hurled (it) high into the air, and scattered the intervening clouds with its weight. After a long time, the (heavy) weight fell back on to the solid ground, and it showed his skill and strength combined. Without thinking, and prompted by his desire to compete, the Taenarian boy (i.e. Hyacinthus) immediately ran forward to pick up the disc; but the missile rebounded, (and) the hard earth threw it up into your face, Hyacinth. The god went just as white as the boy himself, and cradles the fallen body; and now he (tries to) revive you, now to staunch your terrible wound, and now to sustain your departing spirit by applying herbs. (But) his arts are of absolutely no use: the wound was beyond cure. Just as if someone in a garden breaks violets, or a stiff poppy, or yellow lilies with their bristling stamens, (as) they wilt, they suddenly droop their shrivelled heads, and, unable to support themselves, they stare at the ground with their heads: so his dying head drops, and, as his strength fails, his neck becomes a burden to itself, and falls back upon his shoulder. 'You are slipping away, (O you) descendant of Oebalus (i.e. an early king of Sparta), cheated of your early youth,' says Phoebus, 'and I see my guilt (in) your wound. You are (the cause of) my sorrow and my crime: my right-hand must be assigned (as the cause) of your death! I am the agent of your funeral. But how (is it) my fault? Unless if taking part in a game can be called a fault, unless it can also be called a fault to have loved (you). If only I might be permitted to give up my life deservedly together with you! But, since we are bound by the law of fate, you will always be with me, and your memory will remain on my lips. The lyre, struck by my hand, and my songs will celebrate you, and, (as) a newly-formed flower, you will imitate my woes by your marking. And the time will come, when the bravest of heroes (i.e. Ajax, son of Telamon) will associate himself with this flower and will be identified by its petals (n.b. the hyacinth bears on its petals the letters "AI", the marks of woe, and the first two letters of Ajax's name).'

"While such (words) are being uttered by the sincere mouth of Apollo, behold, the blood, which had spilled on the ground and had stained the grass, ceases to be blood, and a flower springs up, brighter than Tyrian purple, and takes the form of a lily, (were) they not purple in colour, (whereas the colour) was silvery-white in those (others).

"This is not enough for Phoebus - for he was the author of the honour: he, himself, marked his woe on the petals, and the flower has the inscription 'AI AI', and the mournful letters are marked (there). Nor does Sparta regret to have fathered Hyacinthus, and his fame endures to this (very) day, and, celebrated by ancient custom, the festival of Hyacinthus returns each year, with the (flower) being carried along in procession.

Ll. 220-242.  The Propoetides and the Cerastae.

"But if you should happen to ask the city of Amathus, rich in metals (i.e. a city in Cyprus, sacred to Venus, and famous for its mines) whether it would have wished to produce the Propoetides, it would repudiate (them), just like those (men), on whose rough foreheads there were once two horns: (it was)
from this, actually, that they derived their name, Cerastae. An altar to Jupiter the Hospitable used to stand in front of their gates; if any stranger, unaware of their wickedness, had seen it, stained with blood, he would have thought that suckling calves and sheep from Amathus (had been) sacrificed there: (in fact) a guest had been slaughtered. Outraged by their abominable rites, kindly Venus was in the process of abandoning her cities and the Orphusian (i.e. Cyprian) fields. 'But how (has) this dear place, how have my cities sinned? What crime,' said she, '(has been committed) in those (places)? Rather let this impious race pay the penalty of exile or death, or some (punishment that) is between death and banishment, and what could that be but the penalty of a changed form? While she is uncertain about what form she should change them into, she turned her gaze towards their horns, and these suggested (to her) that she could leave (them) with those: and she transforms their large bodies into wild bullocks.

"Still, the obscene Propoetides dared to deny that Venus was a goddess. For this (reason), they are said to have been the first to prostitute their bodies, together with their beauty, on account of the wrath of the goddess: and as (all sense of) shame was lost, and the blood had hardened in their faces, (they were) turned into hard flint, with (only) a small space of time intervening.

Ll. 243-297.  Pygmalion and the statue.

"Because Pygmalion had seen (women) spending their lives in wickedness, (and had been) offended by the weaknesses which nature had implanted so deeply in female hearts, he lived (as) a bachelor without a wife, and, for a long time, lacked a partner for his bed. Meanwhile, with wondrous skill, he brilliantly carves snow-white ivory, and gives (it) a beautiful shape, such as no woman could (ever) be born with: and he fell in love with his own creation. Its appearance is (that) of a real girl, whom you might think is alive and wishes to be set in motion, if (proper) respect did not forbid (it): indeed, art hides his art. Pygmalion marvels, and a passion for this pretended (human) body consumes his heart. Often, he applies his hands to the work, trying (to see) whether it is a body, or whether it (is) ivory: still, he does not admit that it is ivory. He gives (it) kisses, and thinks they are returned, and he speaks to (it) and he holds (it), and he believes that his fingers leave an impress on the parts (they have) touched, and he is afraid lest a bruise may appear on the limbs he has pressed. Now, he addresses (it) with compliments, now he brings (it) gifts (which are) pleasing to girls: shells and polished pebbles, and little birds and many-coloured flowers, and painted balls, and the (amber) tears of the Heliades (i.e. the seven daughters of the Sun God), which have fallen from the trees; he also dresses the body in clothing, he places gems on its fingers, (and) he puts a long necklace around its neck: light pearls hang from its ears, and chaplets on its breast. All (these things) are becoming: but it appears no less lovely (when) naked. He places the (statue) on a bedspread, dyed with Sidonian murex (i.e. purple), and calls (it) the partner of his bed, and he lays its reclining neck on soft downy (pillows), as if it could feel.

"The day of Venus' festival had come, celebrated throughout Cyprus, and heifers, with their horns overlaid with gold, had fallen to a blow on their snow-white necks, and the incense was smoking, when Pygmalion, having discharged his offering, stood by the altar, and said shyly, 'If you gods can grant all (things), I wish to have (as) a bride' - (he did) not dare to say 'that girl of ivory' - (but he did say 'one) like my ivory (girl).' Golden Venus, as she, herself, was present at her own festival, knew what was the purpose of that prayer; and, as a sign of the goddess's kindness, the flame flared three times, and extended its crown through the air.

"When he returned, he sought the statue of his girl, and, leaning over the bed, he gave (her) a kiss: she seemed warm. He kissed her once more, (and) he also feels her breast with his hands: the ivory softens at his touch, and, as it loses its hardness, it subsides and yields to his fingers, as the bees' wax of (Mount) Hymettus grows soft again in the sun, and, (when) moulded by the thumb, turns into many shapes, and is made useful by its very use. While the lover is stupefied, and hesitantly rejoices and fears that he is mistaken, he re-enacts his wishes with his hand again and again. It was a (living) body: tested by his thumb, the veins are throbbing. Then indeed, the hero of Paphos (i.e. Pygmalion) conceives a multitude of words, by which he gives thanks to Venus, and, finally, he presses his mouth on a mouth (that was) no (longer) unreal: the girl felt the kisses (he) gave (her), and blushed, and, lifting her bashful eyes to the light, she saw her lover at the same time as the sky.

"The goddess (i.e. Venus) is present at the marriage which she had brought about. Then, when the lunar horns had come together to (form) a full moon nine times, she (i.e. Galatea) gave birth to Paphos, from whom the island takes its name.

Ll. 298-355.  Myrrha's incestuous love for Cinyras.

The famous Cinyras was sprung from him, and he might have been considered among the fortunate, if he had been without offspring.

"I sing of terrible (events): fathers and daughters, keep far away from this (tale)! Or, if my song has charmed your mind, may your faith be wanting in this story of mine, and do not believe (it) happened, or, if you do believe (it), believe also (in) the punishment (that followed) what happened. If, however, nature allows such crime to be apparent, I congratulate the Ismarian (i.e. Thracian, the name Ismarian coming from Ismarus, a mountain in Thrace) people and my city, (and) I congratulate this land, because they are (so) far from those regions, where such sin was born. Let the land of Panchaia (i.e. an island east of Arabia) be rich in balsam, cinnamon, and its own aromatic perfume, and let it bear incense exuded from wood and its different flowers, while it bears myrrh as well: a strange tree is not worth such a price. Cupid, himself, denies that his weapons have (ever) harmed you, Myrrha, and he exonerates his torches from that crime of yours. One of the three sisters, with her swollen snakes and her firebrand (i.e. the Furies), breathed on you. It is a crime to hate your father: (but) that love (of yours) is a greater wrong than hatred. The pick of the princes from everywhere desire you, and young men from all of the East come to the contest of marrying (you). Out of all (of these), choose one man, Myrrha: but let not that one (man) be among (them) all. Indeed, she knows (it) and resists her disgraceful passion, and she says to herself, 'Where (is) my mind taking (me)? What am I trying to do? I pray (to you, O) gods, and (to) piety and the sacred laws concerning parents, prevent this wickedness, and put a stop to my sin, - if, indeed, it is a sin. But actually piety refuses to condemn such love, and (all) other animals mate (in this way) without it being an offence. It is not considered a disgrace for a heifer to bear her sire on her back, or for his own filly to be a stallion's mate, and a goat goes among the flocks he has produced, and a bird conceives through him, by whose seed it has itself been conceived. Happy (are) those (creatures) who are allowed (to do so)! Human concern has made malign laws, and, what nature permits, jealous laws forbid. Yet, they say there are races, among which mother is joined to son, and daughter to father, so that family affection increases by a two-fold love. How wretched I am, that I did not happen to be born there, and that I am injured by an accident of place! Why does my mind dwell on these forbidden (things)? Go away, (you) forbidden hopes! He is worthy to be loved, but (only) as a father. So, I could lie with Cinyras, if I were not great Cinyras' daughter; now, he does not belong to me, because he already belongs to me, and the very closeness (of our relationship) is a (source of) harm to me: I would be better off (as) a stranger. I would be pleased to go far away from here, and leave the borders of my native-land behind (me), if only I could escape from evil. Loving (him as I do), a wicked desire holds (me) back, so that I may see Cinyras face to face, and touch (him), and talk (with him), and give (him) kisses, if nothing further is allowed. But what more could you look for, (you) impious girl? And do you realise how many (sacred) ties and names you are throwing into confusion? Will you be both your mother's rival and your father's mistress? Will you be called your son's sister and your brother's mother? And will you not fear those sisters, covered with black snaky hair (i.e. the Furies), whom (those with) guilty hearts see attacking their eyes and mouths with their cruel torches? But you, as long as you have not experienced sin with your body, do not imagine it in your mind, nor pollute mighty nature's law by forbidden congress. Think what you wish: the law, itself, forbids (it). He (i.e. Cinyras) (is) a dutiful (man) and is mindful of custom - but, O, (how) I wish the same passion were in him!'

Ll. 356-430.  Myrrha and her nurse.

"She finished speaking, but Cinyras, whom the worthy crowd of suitors had made uncertain (as to) what he should do, inquires of her, once their names have been declared, to whom she wanted to be married. At first, she is silent, and keeping (her eyes) fixed on her father's face, she hesitates, and her eyes fill with tears. Thinking this to be the shyness of a virgin, Cinyras tells her not to cry, and dries her cheeks, and joins their mouths (in a kiss). Myrrha is overjoyed at this gift: and, when she is consulted (as to) what kind of husband she might choose to have, she said '(someone) like you.' But he, not understanding her remark, praises (her), and says, 'May you always be so loving!' When he said the word 'loving,' the girl lowered her countenance, (being) conscious of her sin.

"It was midnight, and sleep had released (mortal) bodies from their cares. But, (being) wide-awake, Cinyras' virgin (daughter) stirs her ungovernable passion, and reawakens her frantic longings. At one moment she despairs, and at another she wishes to be tempted, both ashamed and eager (at the same time), and she does not (yet) know what she should do. As a huge tree, stricken by an axe, when the last blow remains (to be struck), is in doubt (as to) where it should fall, and there is fear on every side, so does her mind, weakened by many a wound, sway unsteadily this way and that, and she selects her movements in both directions. She finds no end or relief for her love, except death. (The thought of) death is pleasing (to her.) She arises, and resolves to to fix a noose around her throat, and, tying a belt to the top of a door-post, she said, 'Farewell, dear Cinyras, and understand the reason for my death!' and (then) she put the cord around her bloodless neck.

"They say that the murmured words came to the ears of her loyal nurse, (who was) watching at the foster-child's threshold. The old woman gets up and opens the door, and, seeing the instruments of death (which have been) prepared, she cries out, and, at the same time, she strikes her (breast) and rips the folds (of her dress), and she tears the cord from her neck and pulls (it) apart. Then at last, she finds the time to weep, and to give (her) hugs, and to ask the reason for the noose. The mute girl remains silent, and looks fixedly at the ground, and is sad that her attempts at a slow death (have been) intercepted. The old woman insists (on knowing), and, baring her white locks and her withered breasts, she begs (her) by (the memory of) her cradle and her first nourishment to tell her about whatever (it is that) is causing her grief. Tearing herself away from her questioner, she groans. The nurse is determined to get to the bottom of (it) and to promise not only her loyalty: 'Tell (me),' she says, 'and let me bring you help; nor does my old age slow me down. If it is some frenzy, I have (a remedy) which heals by charms and herbs, or, if someone has (sought to) harm you, you will be purified by magic rites, or, if it is the anger of the gods, their anger (is) easily appeased by sacrifices. What else do I think (it could be)? For sure, the destiny of your house is favourable and on course, and your mother and father are alive (and well).'

"Hearing (the word) 'father', she let out sighs from the bottom of her heart. Even now, her nurse does not perceive any sin in her mind, though she guessed it might be some love-affair. Persistent in her purpose, she begs (her) to tell (her) whatever it was, and she raises the weeping (girl) to her breast, and, holding her body thus in her feeble arms, she says, 'I have sensed you are in love! But set aside your fear, for my zeal will be accommodated to your (needs) at this time, and your father will never know of it.' In a frenzy, she leapt from her breast, and, pressing her face into the bed, she says, 'Go away, I beg (you), and spare (me from having to acknowledge) my wretched shame!' With vehemence she said, 'Go away (from me), or stop asking why I am grieving. What you are striving to know about is a crime.'

"The old woman shudders, and she stretches forth her hands, trembling with age and fear, and she falls, as a suppliant, at the feet of her foster-child, and now coaxing (her), now frightening (her), unless she should become aware (of it); and she threatens (her with) the evidence of the noose and her attempted death, and pledges her help in pursuing her love-affair. The (girl) raised her head, and the nurse's breast filled with her tears (which had been) welling up; often she tries to confess, often she holds her voice, and, hiding her face, in shame, in her clothing, she said, 'O mother, (how) fortunate (you are) in your husband!' So much (she said), and she groaned. A cold tremor goes through the nurse's limbs and bones, and her shaggy white hair stood in stiffened locks on the top (of her head). She told (her) firmly to discard, if she could, her fatal passion: but (while) the girl knows that she is being rightly advised, yet she is (still) determined to die, if she cannot obtain her desire. 'Live,' says the (nurse), 'possess your .... ' and not daring to say 'father', she was silent and confirmed her promise with a nod.

 Ll. 431-502.  Myrrha's crime and punishment.

"The women were celebrating that annual festival of dutiful Ceres, in which, with their bodies wrapped in white robes, they offer wreathes of corn as the first fruits of their harvest, and for nine nights they consider love-making and the touches of men as forbidden (things). Cenchreis, the king's wife, is present in that crowd, and she frequents the secret rites. So, finding Cinyras drunk with wine, while his bed (is) without of a partner, the nurse, wrongly diligent (as she is), tells (him) of one who truly loves (him), although her name is false, and praises her beauty. When he asked how old the girl (was), she says, 'Myrrha is the same (age).' After she had been ordered to bring her, and when she hd returned home, she said, 'Rejoice, my foster-child! We have won!' The unhappy girl feels no joy at all in her heart, and her heart mourned prophetically; but yet she also rejoices: such is the confusion in her mind.

"It was the hour when all is silent, and Boötes (i.e. the constellation of the Waggoner or Herdsman, here identified as Icarius, the father of Erigone), between the Bears (i.e. the constellations Ursa Major and Ursa Minor), had turned his wagon with its downward-pointing shaft: she (i.e. Myrrha) approaches her sinful act; the golden moon flees the sky, (and) black clouds cover the hiding stars; night lacks its fires. (You,) Icarius, and (you,) Erigone (i.e. the constellation Virgo; Erigone had been set in the sky following her suicide by hanging after finding her father's grave) immortalised by your pious love of your father, hid your faces first. Three times she (i.e. Myrrha) was checked by the omen of her stumbling foot, three times the gloomy screech-owl gave (her) a warning by its fatal shriek: yet (onward) she goes, and the shadows  and the black night lessen her (sense of) shame; and she holds the hand of the nurse with her left(-hand), and her other (hand) explores the dark passage-way by its groping. Now she reaches the entrance to the bed-chamber, and now she opens the door and is led inside: but, as the backs of her thighs give way, her knees begin to shake, and she loses both her colour and her blood, and her courage leaves (her) as she goes forward. And the closer she is to that sin of hers, she more she shudders and repents of her audacity, and wants to be able to turn back unrecognised. (But,) as she hesitates, the old woman leads (her) by the hand, and, having brought (her) to the high bed, when she delivered (her) up, she said, 'Take (her), she is yours, Cinyras,' and she unites the accursed bodies. The father welcomes his own child into his indecent bed, and he relieves her virginal fears, and encourages (her, despite) her timidity. Perhaps, he also called (her) 'daughter', as a name suited to her age, and she said 'father', lest the names were wanting from their crime. She left her father's bed-chamber pregnant, and she bears his impious seed in her fatal womb, and carries the guilt she has conceived.

"The next night sees the crime repeated. Nor is that the end: when at last Cinyras, eager to know his lover, after coupling in this (manner), and, having fetched a lamp, recognised both his daughter and his guilt, and holding back his words, through grief, he pulls out his shining sword from the sheath (in which it was) hanging. Myrrha flees, and she escaped death through the shadows and through the gift of a dark night: roaming through the broad fields, she left palm-bearing Arabia and the land of Panchaia behind; she wandered through nine horns of the returning moon, until, exhausted, she rested at last in the land of the Sabaeans; now she could scarcely carry the burden of her womb. Then, not knowing (how) to pray, and amidst her fear of death and her weariness of life,she composed the following words of entreaty: 'O if anyone of you gods are open (to hearing) my confessions, I deserve, and do not object to, a dreadful punishment. But, lest I offend both the living by surviving, and the dead  by dying, banish (me) from both realms, and, (by) changing me, deny (me) both life and death.'

"Some god listens to her confession: certainly her last request found its (way) to the gods. For, (as she was) speaking, soil covered her legs, and a root spread sideways through her broken toes (as) the support for a tall trunk; her bones took on (the part of) a tree, and in the midst of her remaining marrow, her blood turns into sap, her arms into big branches, her fingers into little (ones), (and) her skin hardens into bark. And now the growing tree had closely bound her pregnant womb, and had buried her breasts, and was getting ready to cover over her neck; she could not endure the delay, and sank down against the wood in order to meet (it), and plunged her face into the bark. Although she has lost her her former senses with her body, she still weeps and the warm drops trickle down from the tree. There is even a merit in her tears, and the myrrh distilled from the trunk keeps the name of its mistress, and there will no silence (about it) in any (future) age.

Ll. 503-559.  Venus and Adonis.

"Now, the child, (which had been) conceived in sin, had grown within the tree, and was seeking a way by which it could leave its mother and reveal itself: the pregnant belly swells in the midst of the tree. The burden stretches the mother: the pain does not have its own words, nor can Lucina (i.e. the Roman goddess of childbirth, associated with Juno) be called upon in the voice of (a woman) giving birth. Yet still the tree is like a woman in labour, and, as it bends, if gives frequent groans, and is wet with falling tears. Gentle Lucina stood by the suffering branches, and laid her hands on (them), and spoke words in aid of childbirth. The tree opens up cracks, and, from its torn bark it gives up its living burden, and the boy cries; the naiads (i.e. water-nymphs) laid him on the soft grass and anointed (him) with his mother's tears. Even Envy would praise his beauty. For he was just like those torsos of the naked Amores (i.e. Cupids), painted in a picture: but, lest their attire should cause any distinctions, (you must) either add light quivers to him, or take away (theirs) from them.

Fleeting time slips by unnoticed and deceives (us), and nothing goes more swiftly than the years. That son of his sister and of his grandfather, who (was) recently hidden in a tree, has just been born, now a most beautiful child, then a youth, then a man, is now more beautiful than he himself (ever was): now he even attracts Venus, and  avenges his mother's desire. For, while the boy wearing a quiver gives his mother kisses, he innocently scratches her breast with a loose arrow. The injured goddess pushes her son away with her hand. (But) the wound, (which had been) made, was deeper than it appeared, and deceived her at first.

Overwhelmed by a man's beauty, she no longer cares for the shores of Cythera (i.e. an island in the Aegean Sea, sacred to Venus, and on the shores of which she rose from the sea), nor does she revisit Paphos, surrounded by its deep waters (i.e. a city on the island of Cyprus, also sacred to Venus), and Cnidos, full of fish, (i.e. a city on the coast of Caria in Asia Minor), or Amathus,  rich in metals (i.e. another city of Cyprus, famous for its mines); she even refrains from (visiting) the heavens: she prefers Adonis to heaven. She holds (him), and is a companion to him; and, (although she is) always used to indulging herself in the shade, and to increasing her beauty by cultivating (it), (now) she roams across mountain ridges, through forests and over thorny rocks, with her clothes girded up to the knee in the manner of Diana, and she cheers on the hounds, and chases the animals (that are) safe prey, either hares running headlong, or a stag with lofty antlers, or its hinds: (but) she keeps away from strong wild boars and ravening wolves, and she avoids bears equipped with claws, and lions glutted with the slaughter of cattle. She warns you, Adonis, to fear them too, (as) if anything could ever be achieved by a warning, and she says, 'Be brave with the timorous, but daring is unsafe amongst (those who are) daring. Do not be rash, young man, if I am in danger, nor provoke wild animals, to which nature has given arms, lest your glory should cost me greatly. Neither age nor beauty, nor (those things) which cause love affect lions or bristling boars, or the eyes and temper of (other) creatures. Wild boars have (the force of) a thunderbolt in their curved tusks, and tawny lions have an enormous anger in their onset, and (their whole) tribe is hateful to me.' When he asks (her) what (is) the cause (of this), she says, 'I will tell (you), and you will wonder at the monstrous (result) of this ancient crime. But now this unaccustomed effort has made me tired, and, look, that convenient poplar-tree entices (us) with its shade, and that turf provides (us) with a bed; I should like to rest here on the ground with you,' - and rest she did - , and she lay on both the ground and him, and, placing her head on the breast of the reclining youth, she speaks as follows, and interposes kisses in the midst of her words: 

Ll. 560-637.  Atalanta and Hippomenes. 

" 'You may, perhaps, have heard of a certain (girl) who beat the fastest men in a running contest: that rumour was no fable: for she was a winner (all right); nor could you say (whether) her speed or her beauty was the more deserving of high praise. A god, when she had asked him about a husband, replied, "You have no need of a husband, Atalanta: flee from the requirement of a husband! But yet, you will not escape, and, (while still) living, you will lose yourself." Frightened by this god's oracle, she lives in the dark forests unmarried, and she escapes the crowd of insistent suitors by setting harsh conditions, and she says, "I shall not be won, unless (I have) first (been) beaten in a race. Compete with me in running: a wife and a marital bed-chamber will be given (as) prizes to the swift, (but) death (will be) the price (paid) by (those who are) slow. Let this (be) the condition of the contest." She (was) pitiless indeed: but - such is the power of her beauty - a rash crowd of suitors accepted these terms.

Hippomenes had sat down (as) a spectator of this cruel contest, and had said, "Who would seek a wife by means of such great dangers?" and had condemned the young men's excessive passions. (But,) when he saw her face and her body after she had taken off her clothing, (a body) like mine or like yours, if you are made (into) a woman, he was stunned, and, raising his hands, he said, "Forgive (me, you) with whom I have just found fault. The prize which you were seeking was not then clear to me." In praising (her), he develops a passion (for her), and hopes that none of the young men can run faster (than she can), and, because of his jealousy, he fears (the result). "But why is my chance in this contest being left untested? says he. "The god, himself, helps the bold." While Hippomenes is deliberating such (things) in his mind, the maiden flies (past) with the speed of a bird. Although she seemed to the young man from Aonia (i.e. the region of Boeotia, from which Hippomenes came) to go (past him) just like a Scythian arrow (i.e. an arrow belonging to the horse-riding nomads of the Eurasian steppes north of the Black Sea), yet he admired her beauty (all) the more. The breeze blows back the ankle(-streamers) attached to her flying feet, her hair is tossed (back) all over her ivory-white shoulders, and some garters with embroidered edges were just below her knees; and her body had acquired a blush over its girlish whiteness, just as when a purple awning across a marble-white courtyard stains (it) with pretended shadows. While the stranger (i.e. Hippomenes) is observing this, the final marker is passed, and the victorious Atalanta is crowned with a festive garland. The losers give a groan, and pay the penalty of their compact.

Yet, undeterred by the young men's fate, he stood up in the midst of them (all), and, fixing his gaze on the maiden, he says, "Why do you seek easy fame by beating the lazy? Compete with me!" "If fortune makes me the master, you will not be shamed by being overcome by such a (man as me): for Megareus of Onchestus (i.e. a city in Boeotia) (is) my father, (and as) Neptune is his grandfather, I am the great-grandson of the king of the seas, and my courage is no less (worthy) than my birth; or, if I am beaten, you will have a great and renowned name for defeating  Hippomenes.

As he says these (things), the daughter of Schoeneus (i.e. Atalanta) looks at (him) with a softening expression, and is uncertain (whether) she wants to be conquered or to be victorious. And then she says the following: "What god, impatient with handsome (youths), wants to destroy this (one), and bids (him) seek marriage (to me) at the risk of his own dear life? In my judgment, I am not worth so much. Nor am I moved by his beauty - yet I could be moved by this too - but (by the fact) that he is still (only) a boy: he, himself, does not move me, but his age (does). What if he does have courage and a spirit unafraid of death? What if he is reckoned (as) fourth in (the line of) descent from the (king) of the seas? What if he does love (me), and thinks that our marriage is of so much importance (to him) that he would perish, if a harsh fate were to deny me to him? Depart, while you (still) can, stranger, and leave this blood-soaked marriage-making behind (you): marriage to me is a cruel (business). No (other girl) will be unwilling to marry you, and you can be chosen by a sensible girl. But why am I (so) concerned about you, (when) so many (others) have already died before (you)? Let him look out (for himself)! Let him die, since he has not been put off by the slaughter of so many suitors, and is driving himself towards a weariness of life. Should he die then, because he wanted to live with me, and should he suffer death as the price of love? My victory would not mean that envy would be swept away. But that is not my fault! If only you would stop, or, if you are mad (enough to continue), I do wish you might be the swifter! But what a virginal expression is (set) on his boyish face! O, poor Hippomenes, I wish I had never been seen by you! You were worthy to live. But if I were luckier, and the harsh fates were not preventing my marriage, you would be the one (person), with whom I would wish to share my bed."

" 'She (i.e. Atalanta) finished speaking, and as (she is) inexperienced, and, being touched by desire for the first time, (is) unaware of what is happening (to her), she loves and does not understand (it is) love.

Ll. 638-680.  The foot-race.

" 'Now, the people and her father (i.e. Schoeneus) are calling for the usual foot-race, when Neptune's descendant (i.e. Hippomenes) invokes me with an anxious voice, and he says, "May Cytherea (i.e. Venus) stand by in support of my daring, and may she, I beg, sustain the fires (of love) which she has lit." A friendly breeze wafted this flattering prayer to me; and I was moved, I confess (it). (All the same), no long space of time could be given to my help. There is a field - the indigenous (people) call it the field of Tamasus; (it is) the best piece of soil in the land of Cyprus, and in the past the elders made it sacred to me and instructed that it should be added to my temples (as) a gift. A tree gleams in the middle of a field, with golden foliage (and) its branches rustling with yellow gold. Coming from there by chance, I was carrying in my hands three golden apples (which I had) picked: and, showing myself to no one but him, I went to Hippomenes and showed him what benefit (lay) in them.

" 'The trumpet had given the signal, when both (of them) flash forth from the starting block, and skim the surface of the sand with flying feet. You would think they could pass through the waves with dry feet and run over the standing heads of the ripened corn. Shouts and applause, and words of encouragement raise the young man's spirits: "Go on, Hippomenes, now, now (is) the time to exert yourself! Now (is the time) to use all your strength! Get rid of any delay, you are going to win!" (It is) unclear (whether it is) the heroic (son) of Megareus or Schoeneus' maiden (daughter who) rejoices more at these words. O, how often when she could already have overtaken him, she lingered, and (then), watching his face for a while, reluctantly left him behind! A dry (panting) breath came from his weary mouth, and the winning post was (still) a long (way off). Only then did Neptune's progeny (i.e. Hippomenes) throw one of the three (pieces of) fruit from the tree. The maiden was astonished, and, in her eagerness for the shining apple, she runs off the course, and picks up the spinning (piece of) gold. Hippomenes goes past (her)! The spectator-stands resound with applause. She made up for the delay and the lost time by a burst of speed, and left the youth behind her once more. And, having been held up again by the throwing of the second apple, she pursues and overtakes the man. (Only) the final section of the track was left. "Now," he says, "be near (me), goddess, originator of the gift!" and he threw the shining (piece of) gold vigorously sideways into a flank of the field, from where she would take longer to return. The maiden seemed to be in doubt (as to) whether she should chase (it): I forced (her) to pick (it) up and added (it) to the weight of the fruit (she was already) carrying, and I hindered (her) equally by the heaviness of her burden and the (time) delay. And, lest my narrative should take longer than the race itself, the maiden was overtaken; the winner led away his prize.

Ll. 681-707.  The transformation.

" 'Surely, Adonis, I deserved, (did I not,) to be (someone) to whom he should give thanks (and) to whom he should bring an offering of incense? But, forgetting (all my help), he did not give me any thanks, nor did he give me any incense. I am thrown into a sudden (fit of) anger, and, aggrieved by this slight, I take care that an example (should be made of them), so that I should not be (so) scorned in the future, and I arouse myself against (them) both.

" 'They (i.e. Hippomenes and Atalanta) were going past a temple to the Mother of the gods (i.e. Cybele), hidden in the leafy woods, which noble Echion (i.e. one of the five surviving heroes sprung from the dragon's teeth sown by Cadmus) had once built in accordance with a vow, and the length of their journey persuaded (them) to rest. (While) there, stirred by my divine power, an untimely desire to make love takes hold of Hippomenes. Near the temple, there was a poorly lit recess, like a cave, roofed with natural pumice-stone, (and) sacred to the old religion, in which a priest had gathered together many wooden images of the ancient gods. He enters it, and desecrates the sanctuary by forbidden intercourse. The sacred (images) avert their eyes, and the (Great) Mother with the turreted (crown) (i.e. Cybele) wondered whether she should plunge the guilty (pair) into the waters of the Styx. (But) this punishment seemed (too) light. So, tawny manes cover their necks, (which were) smooth (but) a moment ago, their fingers are bent into claws, forelegs are formed from their shoulders, all their weight goes on to their breasts, (and) the surface of the sand is swept by their tails. Their expression has (a look of) anger, they utter growls instead of words, they frequent the woods for a bridal-chamber: (as) lions, (who are) a source of fear to others, they bite on Cybele's bit with tame teeth. You must avoid them, my beloved, and, with them, all species of wild animals that (do) not (turn) their backs in flight, but (rather) offer their breasts to the fight, lest your courage should be ruinous to both (of us).'

Ll. 708-739.  The death of Adonis.

"Indeed, she warned (him), and (drawn) through the air by her harnessed swans, she goes on her way: but his courage stands opposed to her warnings.

"His dogs, following a well-marked trail, happened to rouse a boar from its lair, and, as it was preparing to rush from the woods, the young grandson of Cinyras (i.e. Adonis) struck (it) a glancing blow. At once, the wild boar dislodged the hunting-spear, stained (with its own blood, with its crooked snout, and chased (the boy, who was) alarmed and seeking safety, and buried all its tusks into his groin, and stretched him dying on the yellow sand.

"Cytherea (i.e. Venus), borne in her light chariot through the midst of the breezes, had not yet reached Cyprus on her swans' wings; she recognised from afar the groans of the dying (boy), and turned her white wings in that direction. And, when she looked down from the lofty sky and (saw) the body (and him) lying lifeless in his own blood, she leapt down, and tore both the folds (of her clothes) and her hair at the same time, and she beat her breast with indignant hand-palms. Complaining to the fates, she said, 'But yet, not everything is within your jurisdiction. There will remain an everlasting memorial of my grief, Adonis, and an imitation of your death, repeated annually, will complete a re-enactment of my mourning. Now, your blood will be changed into a flower. Persephone, you were once permitted to change a woman's body into fragrant mint, (were you not)? Will the transformation of the heroic (grandson) of Cinyras be grudged to me?' So saying, she sprinkled his blood with sweet-smelling nectar: (as soon as it was) touched by this, it swelled up, just as a transparent water-bubble always rises in yellow mud. Nor does the interval of time last longer than a full hour, when a flower arose of the same colour as blood (i.e. scarlet), such as pomegranates, which hide their seeds under a tough rind, are accustomed to carry. But the enjoyment of it is short-lived: for as it clings slenderly and falls too easily, the winds which shake off (its petals are) the same (as those) which give (it) its name (i.e. ἡ ἀνεμώνη, anemone, wind-flower).







































  

THE EPISTLE OF ST. PAUL TO THE ROMANS

Introduction:

a. The author. 

St. Paul, was born Saul, to a Jewish family in Tarsus, Cilicia, who specialised in tent-making. He, himself, was sent to Jerusalem as a boy, where he was educated under the guidance of the renowned Pharisee, Gamaliel. At the beginning of his career, he appears to have been an official at the Temple in Jerusalem, and may have been involved in the stoning of St. Stephen, the first Christian martyr. Certainly, he began his career as a determined persecutor of Hellenised Christians, who had dissociated themselves from the rituals of the Temple. However, in 34 A.D. on the road to Damascus, he purports to have had a vision of the risen Christ, which changed his whole life, by opening his mind to the truth of the Christian faith, and revealing that he had been chosen by Jesus to be the "apostle to the gentiles". After spending some time in Arabia, he returned to Damascus and began preaching there. In 39, after a brief visit to Jerusalem, he went to Syria and Cilicia, until Barnabus brought him back to Antioch, where they preached together.  

During Paul's first missionary journey (45-49) Paul and Barnabas went to Cyprus, and then to Asia Minor. It was then that he started using his Greek name, Paul, and, because of his pre-eminence in preaching, he began to take the lead over Barnabas. In 49, they went to Jerusalem, where they were acknowledged as the apostles to the gentiles. After parting from Barnabas, with whom he had quarrelled, Paul undertook two further missionary journeys in 50-52, and 53-58, which took him both to Asia Minor and to Greece, where he visited Thessalonica, Philippi, Athens and Corinth. Returning to Palestine in 58, he was imprisoned for two years by the Roman authorities at the provincial capital, Caesarea Maritima, from which, as a Roman citizen, he was sent by the procurator Festus to Rome to face trial. He was in Rome in for two years, i.e. 61-63, after which all certain knowledge of Paul ceases. But, according to ancient tradition, his case was dismissed for lack of evidence, and he was then set free to resume his travels, which included a visit to Spain. Tradition also holds that he returned to Rome, where he met a martyr's death in 67.  

b. Background to the Epistle.

The epistle to the Romans is the first of Paul's letters to be published in the New Testament, not because it was written first, but because it was the longest one. It was written in 57-58, towards the end of Paul's third missionary journey, during the three months he spent in Corinth, before his return journey to Jerusalem, from which he was then hoping to visit Rome on the way to Spain. The epistle was written by Paul to pave the way for this visit. Paul had not founded the church in Rome, and any information he had on it would have come from former Christian inhabitants of Rome, expelled by the Emperor Claudius, but was scanty. It seems to have been a mixed community of Judaising and gentile Christians, who tended to look down on one another, and the need to provide the solution to this Judaic/gentile Christian divide was one of the central purposes of the epistle. Linked to "Romans", both in timing and content, is his slightly earlier, and shorter "Epistle to the Galatians". Like "Galatians" and his two letters to the Corinthians, the authenticity of Paul's "Epistle to the Romans" is not seriously disputed, although many believe that the final two chapters, 15 and 16, are subsequent interpolations. According to Ch. 16, v. 22, the letter was inscribed by one, Tertius, and that means that Paul will have dictated most of it. According to tradition the letter, itself, was taken to Rome by Phoebe, deaconess to the Christian congregation of Cenchreae, near Corinth, who is named in Ch. 16, v.1.  

c. The reasons for writing the Epistle.

The "Epistle to the Romans" is addressed to members of the Church in Rome, the origins of which are unknown, but probably date to soon after the day of Pentecost, when Jews visiting Jerusalem from Rome will have heard Peter preach (see Acts 2. 10). Though Paul had not yet been to Rome he wrote greetings (see Romans 16. 1-15) to specific saints in the congregation there that he knew, either by prior acquaintance, or because his attention had been drawn to them by those in the congregation at Corinth who had previously lived in Rome, such as Priscilla and Aquila (see Acts 18. 1-2; Romans 16. 3). (Incidentally, the fact that no mention is made of Peter, or Cephas, in this list is often used as one of the reasons for doubting the historicity of the traditional belief that St. Peter was the founder of the Roman church, and, if Chapter 16 is indeed an interpolation, this absence is perhaps even more significant).    

There appear to be three specific reasons why Paul wrote the "Epistle to the Romans":

i) To prepare for his future arrival in Rome. For many years Paul had wanted to preach in Rome (see Acts 19. 21; Romans 1. 15, 15. 23). Since Rome was the imperial capital, and Paul was the "apostle to the gentiles" this is hardly surprising, particularly since Paul, himself, was a Roman citizen. He also hoped the Church in Rome would serve as a base from which he could send a mission to Spain (see Romans 15. 22-24, 28). For these reasons, in writing to the Church in Rome, Paul set aside his usual practice of not seeking to preach to congregations which he, personally, had not founded. 

ii) To clarify and defend his teachings. Paul faced repeated opposition from individuals who misunderstood or distorted his teachings about the law of Moses and faith in Christ (see Acts 13. 45, 15. 1-2; 21, 27-28; Romans 3. 8; 2 Peter 3. 15-16). Paul appears to have had reason to suspect that such misunderstanding had reached the Church members in Rome, so he wrote to alleviate any concerns before he arrived.

iii) To promote unity between Jewish and gentile members of the Church. Not long before Paul wrote this epistle, Jewish Christians who had been expelled from Rome by Claudius in 43 began returning to Rome and to its predominantly gentile church congregations. This situation may have given rise to some of the tensions and problems between Jewish and gentile Christians (see also section b. above). As the "apostle to the gentiles" (see Romans 11. 13), Paul sought to integrate gentile converts into the Church; yet, as a Jew (see Romans 11.1), Paul also felt a great desire for his own people to accept the Gospel. Paul promoted Church unity by showing how the doctrines of the Gospel apply to all the saints (see Romans 3. 21 - 4. 25; 11. 13-36; 14.1 - 15. 13).

d. Paul's attitude to the Law of Moses. 

In his First Letter to the Corinthians, written earlier in 57, Paul had contrasted Christ as the Wisdom of God with the human wisdom of philosophers, but in the letters to Galatia and Rome, Paul contrasted the uprightness people can achieve by purely human effort with Christ who is the uprightness of God. In 1 Corinthians, Paul had striven to correct Greeks' proud reliance on reason; now he sets out to correct Jews' proud reliance on the Law. The view of Judaising Christians that gentile converts should be circumcised was violently opposed by Paul, who saw it as making nonsense of Jesus' redemptive work. In Paul's view the Mosaic Law was good and holy because it revealed God's will to the Jews, but without providing the spiritual power necessary to obey it. All the Law could do was to make people aware of sin and the need they have for God's help to avoid it. All human beings need this help, and it was promised by God to Abraham long before the Law was formulated (see Romans 4), and has now been given in Jesus Christ. His death and resurrection have destroyed the old human condition which was corrupted by the sin of Adam, and created a new humanity, of which Jesus Christ is the prototype (see Romans 5. 12-21). All human beings, joined to Christ by faith and living a new life in the Spirit, are, without any merit on their own part, made upright, and enabled to carry out God's will (see Romans 8. 1-4). Thus faith must result in 'good works', but these will not be the same as those 'good works' commanded by the Law, on which Jews were so proud to rely, but on works prompted by the presence of the Holy Spirit (see Romans 8. 5-13), and they can be performed by all who have faith, both Jews and gentiles. The preparatory, or Mosaic, stage of religion is over, and Jews who claim they are continuing to fulfil the Law are putting themselves beyond the pale of salvation. God has only allowed their blindness in order to bring the gentiles to salvation. But it is out of the question that Jews should permanently fail to live up to their original choice, for God will be faithful to his promises. Some Jews, the 'remnant' foretold by the prophets, have already become believers, and eventually they all will (see Romans 9-11). Meanwhile, all converts without exception must love and help one another (see Romans 12. 1- 15.13).

e. The importance of faith in "Romans."

Following the teachings of St. Augustine, the traditional Roman Catholic interpretation of St. Paul's doctrines is that the necessity of faith for salvation must be accepted, but that it is also essential to lead a virtuous life (see Romans 2. 5-11, 8.13, 11.22). On the other hand, Protestants from the time of Martin Luther in the Sixteenth Century onwards have taught that salvation comes from faith alone, and not from any righteous actions, and they have made considerable use of "Romans" to justify this doctrine which is so central to Protestant theology (see in particular Romans 2. 21-25, 3. 28, 4. 2-5). But, while the emphasis on the overriding importance of faith is perhaps the central doctrine of the whole of this epistle, this is surely more of a reflection of Paul's desire to steer believers away from the need to follow the Law than any wish on his part to underestimate the need to lead a good life. In any case, the sincerity of a person's faith in the total absence of  any evidence of good works is surely open to doubt.

f. Outline structure of the Epistle.

i) Prologue: opening address (1. 1-15); theme of the epistle stated (1. 16-17): the Gospel of Jesus Christ is "the power of God for salvation for everyone who believes."

ii) Justification* by faith (1. 18 - 4. 25). Paul explains the doctrine of justification by faith in Jesus Christ. He describes the plight of sinfulness that confronts all mankind, and teaches that God's solution to this problem for all people is the atonement of Jesus Christ, by which all may be justified (i.e. forgiven) and receive salvation. He cites the example of Abraham to illustrate the doctrine of justification by faith.

iii) Salvation through faith (5. 1 - 8. 39). He expounds the doctrines of salvation and teaches how these doctrines affect the lives of all who have faith in Christ. He sets out how the Christian is delivered from sin and death and the Law, and describes the blessings that come from his being spiritually reborn through adoption as a child of the Heavenly Father.  

iv) The place of Israel (9.1 - 11. 36). He writes about Israel's elect status, present rejection of the Gospel, and eventual salvation. He also explains how the temporary blindness of Israel has led to the salvation of the gentiles. 

v) Exhortation (12.1 - 15.13). Paul counsels both Jewish and gentile Christians to live their lives according to the Gospel, so that there will be peace and unity in the church. He enjoins Christians to respect one another's dietary practices, so long as these are based on genuine conscientious conviction.

vi) Epilogue (15. 14 - 16. 27). Paul concludes by writing about his ministry and his future plans; he sends greetings to a long list of individual saints in the Roman congregation. He ends with a doxology (16. 25-27).

(* Definition of Justification: to be pardoned from punishment for sin and to be declared guiltless. An individual Christian is justified by the Saviour's grace through faith in Him. This faith is demonstrated through repentance and obedience to the laws and ordinances of the Gospel. Jesus Christ's atonement enables mankind to repent and to be justified or pardoned from the punishment that they otherwise would receive.)

g. The significance of the Epistle to the Romans.

"Romans" is the longest of St. Paul's epistles, and is regarded by many as his greatest. The epistle contains his most complete explanation of the doctrine of justification by faith in Jesus Christ, which is the central tenet of Christianity, as well as an explanation of how this transcends and obviates the former requirement to obey the Law of Moses. It also contains many teachings about the doctrine of salvation, and the practical applications of these teachings to one's daily life.

A.N. Wilson, in his book "Paul" (first published by Sinclair-Stevenson in 1997), writes that:

"Paul was able to formulate the closest thing we possess to a general synthesis of his religious position: Romans has been called the Gospel According to Paul. 

"It is one of those books, such as Rousseau's Contrat Sociale or the Communist Manifesto or The Origin of the Species, which are perceived to have changed the way the human race regards itself. It is the quarry to which the great Christian originals and originators have returned again and again - Marcion, Augustine, Wycliffe, Luther, Calvin, Wesley - the renew the idea of what it was to have Life in Christ. In so doing, they very often redefined other things in the process - the political life of nations, the fabric of church and state. Romans, deemed by Coleridge to be the 'most profound book ever written', is the inspiration of Milton and the progenitor of the Romantic movement in literature" (see pp. 193-4 of the above work).

A.N. Wilson is certainly right in stressing the vital importance of the "Epistle to the Romans" in the development of Christianity, and its inspirational quality. It does not, however, provide a complete coverage of Paul's theology. There is no discussion within it of the crucial Pauline doctrines of the Eucharist or the Resurrection, by which he was so heavily to affect the nature of Christianity as a religion, or, indeed of his eschatological convictions, the importance of which were to fade, but which explain so much of his thinking.

Above all, perhaps, Chapters, 12 and 13 of "Romans", are the repository, together with Jesus' Sermon on the Mount, recorded in the Gospels of Matthew and Luke, and Chapters 13 and 15 of Paul's own "First Epistle to the Corinthians," of the most inspirational exhortations available to a Christian. Indeed, when it came to the task of recording the most significant quotations from this epistle (See the Appendix at the end), Sabidius has found it difficult not to record both chapters in full.

CHAPTER 1.

Salutation (vv. 1-7).

(1) (From) Paul, a servant of Jesus Christ, called (to be) an apostle appointed to (deliver) the gospel of God, (2) which he had promised previously through his prophets in the holy scriptures (3) concerning his Son, who was born of the seed of David according to the flesh, (and) (4) who was designated the Son of God with power, according to the Spirit of holiness by means of his resurrection from the dead, - (yes) Jesus Christ, our Lord; (5) through him we received grace and our apostolic office regarding the obedience of faith concerning his name among all the nations, (6) among whom you also have been called to belong to Jesus Christ. (7) To all those who are in Rome as God's beloved (and) called to be saints, (may) you (have) grace and peace from God our Father and the Lord Jesus Christ. 

Paul's desire to visit Rome (vv. 8-15).

(8) In the first place, I give thanks to my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. (9) For God, whom I serve with my spirit concerning the good news about His Son, is my witness of how unceasingly I make mention of you (10) always in my prayers, begging that, if at all possible, I may now at last be permitted by the will of God to come to you. (11) For I am longing to see you, that I may share with you some of my spiritual grace in order to make you strong. (12) And this is so that there may be some encouragement among you because of our mutual faith, both yours and mine. (13) But I do not want you to be unaware, brothers, that I have often planned to come to you - but I have been prevented thus far - so that I may be able to work fruitfully among you also, just as (I have) among the rest of  the gentiles. (14) I am under an obligation both to the Greeks and to the barbarians, both to the wise and to the foolish, (15) (and) so (there is) an eagerness on my part to declare the good news to you in Rome also.

Power of the Gospel (vv. 16-17).

(16) For I am not ashamed of the good news; it is, in fact, the power of God for the salvation of everyone who believes, both the Jew in the first place, and (then) the Greek. (17) For in it the righteousness of God is revealed by faith (and) for faith, as it has been written, "But the righteous will live by faith." (vid. Habbakuk 2.4)

The guilt of mankind (vv. 18-32).

(18) For the wrath of God is being revealed from heaven against all the ungodliness and unrighteousness of men who suppress the truth in an unrighteous way, (19) because what they know about God is evident amongst them, for God revealed (it) to them. (20) For from the creation of the world, his invisible (qualities), both his eternal power and divinity, may clearly be seen, as they are perceived from the (things) that are made, and so these people have no excuse; (21) for, although they knew God, they did not recognise (him) as God or give (him) thanks, but were given over to futile things in their reasoning, and their senseless minds became darkened. (22) Professing themselves to be wise, they became foolish, (23) and turned the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, four-footed (beasts) and reptiles.

24) Therefore, God, in keeping with the desires of their hearts, gave them up to uncleanness, so that their bodies might be dishonoured amongst those (25) who exchanged the truth of God for a lie, and worshipped and rendered sacred service to the created rather than to the Creator, who is forever blessed; Amen. (26) For this reason God gave them up to disgraceful passions; for their females exchanged their natural function for one which (was) contrary to nature, (27) and, in the same way also, the males, abandoning the natural use of females, burned in their lust for one another, males doing what is shameful with males, and receiving back upon themselves the penalty which was due for their perversion.

(28) Even as they refused to have knowledge of God, God gave them up to a reprobate mental state, to do things (which were) improper, (29) being filled with all wrongdoing, wickedness, covetousness, vice, (being) full of envy, murder, strife, deceit, malice, (being) rumourmongers, slanderers, god-haters, insolent, arrogant, braggarts, inventors of evil things, disobedient to parents, senseless, faithless, unfeeling, unmerciful; although those who know full well God's ordinance that those who practise such things are deserving of death, they not only keep on doing them, but they also approve of those practising (them).

CHAPTER 2.

The righteous judgment of God (vv. 1-16).

(1) So, you have no excuse, O man, everyone (of you) who judges; for while you are passing judgment on someone else, you are condemning yourself, for you who are judging are practising the same things. (2) Now we know that, in accordance with truth, God's judgment is against those who practise such things.

(3) But do you think this, O man who judges those who practise such things and does the same, that you will escape the judgment of God? (4) Or do you despise the wealth of his goodness, forbearance and patience, not knowing that the kindness of God leads you to repentance? (5) But, in accordance with your stubborness and unrepentant heart, you are storing up for yourself wrath on the day of wrath and of the revelation of the divine judgment of God, (6) who will pay back to each one (of us) in accordance with his works; (7) on the one hand, eternal life to those who are seeking glory, and honour, and incorruptibility by perseverance in good deeds, (8) but, to those who disobey the truth but obey unrighteousness, (there will be) wrath and indignation, (9) tribulation and distress upon the soul of every man who commits evil, both of the Jew in the first place, and (then) of the Greek; (10) but glory, and honour, and peace (will come) to every (man) who does good, both to the Jew in the first place, and (then) to the Greek; (11) for there is no favouritism with God.

 (12) For all those who have sinned outside the Law will perish outside the Law; and all those who have sinned within the Law will be judged in accordance with the Law; (13) for the hearers of the Law will not be righteous in the sight of God, but the followers of the Law will be justified; (14) for, whenever gentiles, who do not have the Law, follow by their nature the Law's (requirements), these (people), although they do not have the Law, are a law unto themselves; (15) (they are) the ones who show the effect of the Law written on their hearts, to which their conscience bears witness, and their own thoughts are accusing, or even excusing (them), (16) on the day (when,) according to that Gospel of mine, God, through Jesus Christ, will judge the secrets of mankind.

 Jews and the Law (vv. 17-29).

(17) If you call yourself a Jew, and you are relying upon the Law and glorying in God, (18) and you know his will and, having been instructed in the law, you approve the things that really matter, (19) and you have persuaded yourself that you are a guide to the blind, a light to those (who are) in darkness, (20) a corrector of the foolish, a teacher of babies, who possesses in the Law the embodiment of knowledge and of the truth, - (21) so do you, the one who teaches someone else, not teach yourself? Do you, the one who preaches "Do not steal!" steal (yourself)? (22) Do you, (the one) who says, "Do not commit adultery!" commit adultery? Do you, who abhors idols, rob temples? (23) Do you, who takes a pride in law, by your transgression of the Law dishonour God? (24) For, " because of you, the name of God is being blasphemed among the gentiles," just as it is written (vid. Isaiah 52.5, Ezekiel 36.20)

(25) For circumcision is beneficial (only) if you follow the Law; but, if you are a transgressor of the Law, your circumcision has become uncircumcision. (26) If, therefore, an uncircumcised (man) keeps the righteous requirements of the Law, his uncircumcision will be counted as circumcision; (27) indeed, the uncircumcised (man) who fulfils the Law through his nature will condemn you, who (is) a transgressor of the Law due to (concentrating on) its letter and on circumcision. (28) For he is no Jew who (is only one) outwardly, nor (is the process of) circumcision (only one which is) visible in the flesh; (29) but (he is) a Jew who (is one) inwardly, and circumcision (is a matter) of the heart in relation to the spirit, not the letter, and the credit for this (comes) not from men but from God.

CHAPTER 3.

The Jews and the Law - continued (vv. 1-8).

(1) So, what (is) the advantage of (being) a Jew, or what (is) the benefit of circumcision? (2) A great deal, in every way! Because, in the first place, God's message was entrusted (to them). (3) What then? If some were without faith, would their lack of faith not do away with the fidelity of God? (4) May that never happen! But let God be true, and every man a liar, even as it is written, "So you might be justified in your words and prevail when you are being judged." (vid. Psalms 51.4) (5) But, if our unrighteousness emphasises the righteousness of God, what shall we say? God (is) not (being) unjust when he vents his wrath, is he? I speak as a man (does). (6) May that never be (said) - since how would God (then) judge the world?

(7) Yet, if the truth of God should abound to his glory by means of my untruthfulness, why am I still also being judged as a sinner? (8) And (why) not (say), just as we are being falsely accused (of saying), and as some (men) claim that we say, "Let us do evil, so that good may come (of it)"? The condemnation of such (men) is just.

We are all guilty (vv. 9-20).

(9) What then? Are we (Jews) at a disadvantage? By no means; for we have previously charged both Jews and Greeks that they are all are under sin, (10) as it is written: "There is no righteous (man), (no) not one, (11) there is no one with any understanding (of God), there is no one seeking God; (12) all (men) have turned aside from (Him), they have (all) become sinful together; there is no one who does good things, there is not even one (vid. Psalms 14.1-3; 53.1-3; Ecclesiastes 7.20). (13) Their throat (is) an opened grave, they have practised deceit with their tongues (vid. Psalms 5.9), the venom of vipers is behind their lips (vid. Psalms 140.3), (14) (and) their mouth is full of curses and bitter (remarks) (vid. Psalms 10.7); (15) their feet (are) swift to shed blood, (16) ruin and misery (are) in their paths, (17) and they have not known the way of peace (vid. Isaiah 59.7-8; Proverbs 1.16) (18) Nor is the fear of God before their eyes" (vid. Psalms 36.1).

 (19) Now we know that, whatever the Law says, it is speaking to those (who are) subject to the Law, so that every mouth may be closed and the whole world may become accountable to God; (20) therefore, not a single human being will be justified in his sight by the works of the Law, for through the Law (comes) an (accurate) knowledge of sin.

Righteousness through faith (vv. 21-31).

(21) And now God's righteousness apart from the Law has been revealed, as it is affirmed by the Law and the Prophets, (22) and God's saving grace through faith in Jesus Christ (comes) to all those who believe, for there is no distinction (between them). (23) For (as) all have sinned and fall short of the glory of God, (24) (they are) justified by his grace (as) a (free) gift through the redemption that (is) in Jesus Christ, (25) whom God set forth (as) an atoning sacrifice through faith in his blood to (be) a demonstration of his saving grace through the remission of sins which were committed in former times, due to the forbearance of God; (26) (this was) in order to show his saving grace at the present time, and that he himself was merciful and that a (man) is justified through faith in Jesus Christ.

(27) Where, then, (is) our boasting (about our own achievements)? It is excluded. But on what basis? (That) of our actions? No, indeed, but rather on the basis of our faith. (28) For we reckon that a man is justified by faith, apart from the Law. (29) Or (is) God (the God) of the Jews alone? (Is he) not (the God) of the gentiles also? (30) Certainly, of the gentiles also, since (there is but) one God, who will declare the circumcised righteous through faith, and the uncircumcised (righteous) through their faith. (31) So, do we abolish the Law on account of our faith? Let that never happen, but rather do we uphold the Law.

CHAPTER 4.

The example of Abraham (vv. 1-12).

(1) What, then, shall we say about Abraham, our forefather according to the flesh? (2) For if Abraham was justified by his works, he has (grounds for) boasting; but not to God, (3) for what does the scripture say? "Abraham believed in my God, and in his case it counted as righteousness" (vid. Genesis 15.6). (4) Now, to the man who works, his pay is not reckoned as a favour but as his due; (5) but to the man who does not work, but believes in him who affirms the ungodly as upright, his faith is reckoned as righteousness, (6) just as David also speaks of the happiness of the man to whom God attributes righteousness outside of works: (7) "Blessed (are those) whose lawless deeds have been forgiven, and whose sins have been blotted out; (8) blessed (is) the man, whose sin the Lord discounts" (vid. Psalms 32.1-2).

(9) So, does this blessing (come) upon the circumcised (only), or also upon the uncircumcised? For we say that "Faith was attributed to Abraham as righteousness" (vid. Genesis 15.6). (10) How, then, was it attributed (to him)? When he was (already) circumcised, or before he was circumcised? (No,) not after he had been circumcised, but while he was (still) uncircumcised; (11) And he received the sign of circumcision (as) a mark of the righteousness of the faith (which he had) while he was uncircumcised, that he might be the father of all those who believe, though they were uncircumcised, so that righteousness might be attributed to them, (12) and also the father of the circumcised, not only those who are circumcised, but also those who follow in the way of the faith of our father Abraham while he was uncircumcised.

The promise realised through faith (vv. 13-25).

(13) For the promise (given) to Abraham and his seed that he should be the heir to the world (did) not (come) through the Law, but through the righteousness of Faith; (14) for if those (who follow) the Law (are) heirs, faith is destroyed and the promise is rendered invalid. (15) For the Law causes wrath, and where there is no law, neither (is there) any transgression.

(16) For this reason the promise (depends) on faith, in order that it (may rest) on grace (and) be guaranteed to all his descendants, not only those who (follow) the Law, but also those who (share) the faith of Abraham, who is the father of us all, (17) - as it is written "I have made you father of many nations" (vid. Genesis 17.5) - , in the sight of God, in whom he trusted (and) who gives life to the dead, and calls (into existence) the things that are not as though they were; (18) in hope against hope, he believed that he might become "Father of many nations" (vid. Genesis 17.5), in accordance with that which had been spoken, "So shall your descendants be" (vid. Genesis 15.5) (19) And, although he did not weaken in his faith, he was aware that his own body was already worn out, as he was about a hundred years old, and of the deadness of Sarah's womb, (20) but, with regard to the promise of God, he did not waver due to any lack of faith, but grew strong in faith, giving glory to God, (21) and being fully convinced that what (God) had promised he was also able to bring about. (22) And so (faith) "was attributed to him as righteousness" (vid. Genesis 15.6).

(23) That "it was attributed to him" was written, however, not for his sake only, (24) but for our sake also, to whom (faith) is destined to be attributed, (we) who believe in Him, who raised up our Lord Jesus from the dead, (He,) who was delivered up on account of our trespasses, and (who) was raised up for the sake of our justification.

CHAPTER 5.

The results of our justification (vv. 1-11).

(1) So, having been declared righteous on account of our faith, let us have peace with God through our Lord Jesus Christ, (2) through whom we have also gained access by faith into this (state of) grace in which we (now) stand, and let us exult in the expectation of God's glory; (3) and not only (this), but let us also exult in our tribulations, knowing that tribulation brings about endurance, (4) and endurance a proven character, and a proven character hope, (5) and this hope does not lead to disappointment, because God's love had been poured out into our hearts through the Holy Spirit that has been given to us.

(6) But yet, while we were still weak, Christ died for the ungodly at the appointed time. (7) For someone will scarcely die for an upright (man), although someone may possibly venture to die for a (really) good (man); (8) but God proved his love for us, in that Christ died for us, while we were still sinners. (9) Now that we have been justified by His blood, (how) much more, then, are we likely to be saved through Him from (God's) wrath! (10) For if, while we were enemies, we were reconciled to God through the death of His Son, (how) much more likely are we, now that we have been reconciled, to be saved by his life! (11) And not only (this), but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.

Adam and Christ (vv. 12-21).

(12) Therefore, just as, through one man, sin entered into the world, and death through sin, so death also spread to all men, because they had all sinned. (13) For, until the Law, sin was in the world, but it is not charged to anyone's account when there is no law, (14) but death reigned from Adam down to Moses, even over those who had not sinned in the likeness of the transgressions of Adam, who was a type of the (one) who is to come.

(15) But the trespass (is) not like the free gift; for if, by the trespass of one (man), many died, (how) much more did the grace of God and the gift by the grace of one man, Jesus Christ, abound to the advantage of the many! (16) And again, (there is) no (comparison between) this gift and the action of the one (man) who sinned; for the judgment of the one (offence led) to condemnation, and the free gift (stemming) from many trespasses (led) to an acquittal. (17) For if, by the trespass of one (man), death reigned on account of that one (man), (how) much more will those receiving the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ.

(18) So, then, as on account of one trespass the condemnation of all men (occurred), so also on account of one righteous act (comes) the saving of the lives of all men; (19) for, just as through the disobedience of one man many were made sinners, so also through the obedience of one (man) many will be made righteous. (20) Now, the Law inserted itself, so that trespass might abound; but, where sin abounded, grace abounded even more, (21) so that as sin reigned in death, so also grace might reign through righteousness to eternal life through our Lord Jesus Christ.

CHAPTER 6.

Dead to sin, but alive in Christ (vv. 1-14).

(1) What shall we say, then? Should we continue in sin, so that grace may abound? (2) Let that not happen! How should we, who have died in sin, live in it any longer? (3) Or don't you know that all we, who were baptised into Christ Jesus, were baptised into his death? (4) So, through baptism, we were buried with him into his death, that, just as Christ was raised from the dead through the glory of the Father, so we might also walk in newness of life. (5) For, if we have become united with (him) in the likeness of his death, we shall certainly be (united with him in the likeness) of his resurrection; (6) because we know this, that our former personality was crucified with (him), so that the body of sin should be done away with, in order that we should no longer be slaves to sin; (7) for he who has died has been released from his sin.

(8) But, if we have died with Christ, we believe that we shall also live with Him; (9) for we know that Christ, having been raised from the dead, will die no more, (for) death has no more dominion over Him; (10) for the (death) that he died, he died to sin once and for all; but the (life) that he lives, he lives with God. (11) In the same way, you should also consider yourselves to be dead to sin, but living with God in Christ Jesus.

(12) So, do not let sin reign in your mortal bodies, so that you obey their desires, (13) nor present your members to sin as instruments of evil, but present yourselves to God, as if you are alive from the dead, and also (present) your members to God (as) instruments of his righteousness; (14) for sin will have no dominion over you, for you are not living under the Law, but under (God's saving) grace.

Slaves of righteousness (vv. 15-23).

(15) What then? Shall we sin because we are not (living) under the Law but under (God's) grace? May that never happen! (16) Don't you know that, (if) you offer yourselves to someone (as) slaves so as to subject yourselves to (him), you are slaves (of the person) whom you obey, either of sin, (which leads) to death, or of obedience (which leads) to righteousness? (17) But thanks (be) to God, that you were slaves of sin, but that you gave your wholehearted obedience to the pattern of teaching into which you were delivered, (18) and, having been freed from sin, you became slaves of righteousness.(19) I am speaking in human terms on account of the weakness of your flesh; for, as you (once) presented your members (as) slaves to immorality and to wickedness for the purpose of wickedness, so may you now present your members (as) slaves to righteousness for the purpose of sanctification; (20) for, when you were slaves of sin, you were free from (the obligations of) righteousness.

(21) So, what fruit did you then gain (from those experiences,) about which you are now ashamed; for the end of those (things is) death; (22) and now, having been freed from sin, and having become servants of God, you have your fruit in sanctification, and the result (is) eternal life. (23) For the wages of sin (is) death, but the (free) gift of God (is) eternal life in Christ Jesus, our Lord.

CHAPTER 7.

An analogy from marriage (vv. 1-6).

(1) Or don't you know, brothers, for I speak to (those) who know the Law, that the law has dominion over a man for as long as he lives? (2) For a married woman is bound to her husband by law for as long as he lives; but, if he dies, she is discharged from obligation to her husband. (3) So, then, while her husband is living, she would be called an adulteress if she gave herself to another man; but, if her husband does, she is free from any obligation to him, so she is not an adulteress if she gave herself to another man.

(4) So, my brother, you also were made dead to the Law, through the body of Christ, so that you might be given to another, (that is,) to him who was raised up from the dead, so that we might bring forth fruit to God. (5) For, when we were in (accord with) the flesh, the sinful desires aroused by the Law were at work in our members to bring forth fruit to death; (6) But now we have been released from the Law, having died (in relation to that) in which we were being held fast, so that we serve in newness of spirit, and not in the obsolescence of the letter.

The function of the Law (vv. 7-13). 

(7) What, then, shall we say? Is the Law sin? May that never be said! Nevertheless, I would not have come to know sin, except through the Law, for I would not have known covetousness, if the Law had not said, "Thou shalt not covet!" (vid. Exodus 20.17; Deuteronomy 5.21) (8) But sin, receiving an opportunity through the commandment, worked in me every kind of covetousness, for, the Law apart, sin (is) dead. (9) I was once alive apart from the Law; but, when the commandment came, sin revived, (10) and I died, and the commandment, which was intended to bring me life, this very (commandment brought me) death. (11) For sin, receiving an opportunity, through the commandment, led me astray and, by means of it, killed (me). (12) Therefore, the Law (is) holy, and the commandment (is) holy, and righteous and good.

The problem of indwelling sin (vv. 13-25).

(13) So, did what (is) good become death to me? May that never be the case! But sin (did), so that it might appear (as) sin by bringing about my death by means of what is good, (and) so that, through the commandment, sin might become exceedingly sinful. (14) For we know that the Law is spiritual, but I am (mere) flesh (and blood), sold as a slave under (the power of) sin. (15) For I do not know what I am doing; for the (thing) that I want (to do), that I do not do, but the (thing) that I hate, that I do. (16) But (even) if I do what I do not want (to do), I (still) agree with the Law, that (it is) fine. (17) But now (it is) no longer I that is doing it, but the sin that dwells within me. (18) For I know that within me, that is within my flesh, there dwells nothing good. For desire is present in my (case), but the (ability) to work out what (is) fine (is) not. (19) For the good that I want (to do), I do not do, but the evil I do not want (to do), that I do. (20) But, if I do what I do not want (to do), it is no longer I that is doing it, but the sin which dwells within me.

 (21) So, I find (it to be) the rule, when I want to do good, that evil comes close to me; (22) for I delight in God's law in accordance with my inner self, (23) but I see a different law (at work) in my members, warring against the law of my mind, and taking me prisoner under the law of sin. (24) I (am) a wretched man; who will deliver me out of the body of this death? (25) But thanks (be) to God through Jesus Christ our Lord. So, then, I myself serve God's law with my mind, but sin's law with my flesh.

CHAPTER 8.

The life of the spirit (vv. 1-13). 


(1) So now, no condemnation (will ever come) to those (who are) in (union with) Christ Jesus; (2) for the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. (3) For (as there was) an incapacity in the Law, while it was weak on account of the flesh, God, (by) sending his own son in the likeness of sinful flesh and in order to atone for sin, condemned sin in the flesh, (4) that the requirements of the Law might be fulfilled in us, who walk, not in accordance with the flesh, but in accordance with the Spirit; (5) for those who live in accordance with the flesh set their minds on the (things) of the flesh, but those (who live) in accordance with the Spirit, (set their minds on) the (things) of the Spirit. (6) For the mindset of the flesh (means) death, but the mindset of the Spirit (means) life and peace; (7) therefore, the mindset of the flesh (means) enmity to God, for it is not subject to God's Law, nor indeed can it be; (8) so, those who live in (harmony with) the flesh cannot find favour with God. 

(9) However, you are not in (harmony with) the flesh, but with the spirit, if the Spirit of God truly resides within you. But if anyone does not have Christ's Spirit, he does not belong to Him. (10) But if Christ (is) in union with) you, the body (is) dead through sin, but the spirit is alive through righteousness. (11) But if the Spirit of the (One) who raised up Jesus from the dead dwells in you, He who raised up Christ Jesus from the dead will also give life to your mortal bodies through His Spirit that dwells within you.

(12) So then, brothers, you are not under an obligation to the flesh to live in accordance with the flesh, (13) for, if you live in accordance with the flesh, you are bound to die; but, if, by the spirit, you put to death the practices of the body, you will live.

The children of God (vv. 14-17).

(14) For all those who are led by the Spirit of God, they are indeed God's sons. (15) For you did not receive the spirit of bondage to (cause you to) fear again, but you did receive the spirit of adoption, under (the power of) which we cry out "Abba! Father!" (16) The Spirit himself testifies together with our spirit that we are God's children. (17) And, if (we are) his children, (we are) also his heirs; heirs of God indeed, and joint heirs with Christ, so that, even if we suffer together, we may also be glorified together. 

The glory that is to be (vv. 18-30).

(18) For I reckon that the sufferings of this present time (are) not comparable (in scale) with the glory which is destined to be revealed in our case. (19) For the whole of creation is waiting with eager anticipation for the sons of God to be revealed; (20) For creation was subjected to futility not on its own account, but through the one who subjected (it), in the hope (21) that creation itself will be delivered from the bondage of decay into the glorious freedom of the children of God. (22) For we know that the whole of creation is groaning in travail right up till the present day; (23) not only (the creation), but also we ourselves who have the first fruits of the Spirit, and even we ourselves are groaning within ourselves as we keenly await our adoption (as sons, and) the redemption of our bodies. (24) For in hope we have our salvation; but a hope that is seen is not hope, for who hopes for what he (already) sees? (25) But, if we hope for what we do not see, we wait (for it) with patience.

 (26) In the same way, the Spirit is also providing help for our weaknesses; for we do not know how to pray as we ought, but the Spirit himself intercedes (for us) with unutterable groans. (27) Yet, he who searches (other people's) hearts knows what is in the Spirit's mind, because he pleads on behalf of the holy (ones). 


(28) Now, we know that God is working together with all (things) for the good of those who love God, (that is) those who are called according to his purpose. (29) For he decided beforehand the ones whom he also foreordained (to be) conformed to the image of his Son, so that he might be the firstborn among many brothers; (30) And (those) whom he foreordained, those he also called; and (those) whom he called, he also justified; and (those) whom he justified, he also glorified.

God's love (vv. 31-39).

(31) So, what shall we say about these (things)? If God is for us, who can be against us? (32) (He) who did not even spare his own son, but delivered him up for the sake of us all, how will he not also, along with him, graciously give us everything (else)? (33) Who could bring a charge against God's chosen (ones)? (If) God (is the one) who justifies (them), (34) who (is) he that will condemn (them)? Christ Jesus, the (one) who died, and more (than that), (the one who) was raised from the dead, (and) who is on the right (hand) of God, (he it is) who also intercedes for us.

(35) Who shall separate us from the love of Christ? (Shall) tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (36) As it is written, "For your sake we are being put to death all day long, we have been reckoned as sheep for the slaughter (vid. Psalms 44.22)." (37) On the contrary, in all these (things) we are more than conquerors on account of him who loved us. (38) For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor (things) present, nor (things) to come, (39) nor height, nor depth, nor any other created thing, will be able to separate us from the love of God which (is) in Christ Jesus, our Lord.

 CHAPTER 9. 

God's election of Israel (vv. 1-18).

(1) I am telling the truth in Christ, I am not lying, as my conscience bears witness on my behalf in the Holy Spirit, (2) that I have great grief and unceasing pain in my heart; (3) for I could pray that I, myself, was cut off from Christ for the sake of my brothers, my kinsmen according to the flesh, (4) who are Israelites, to whom (belong) the adoption, and the glory, and the covenants, and the giving of the Law, and the sacred service and the promises.(5) To them (belong) our forefathers, and from them (sprang) Christ according to the flesh, the God who is over all (things), (may he be) blessed forever. Amen.

(6) However, (it is) not as though the word of God has failed, for not all those who are (sprung) from Israel, really (belong) to Israel; (7) nor, because they are Abraham's seed, (do they) all (count as) his children, but "Through Isaac shall your seed be summoned" (vid. Genesis 21.12). (8) That is, (it is) not the children of the flesh that are really the children of God, but (it is) the children of the promise (who) are counted as his seed; (9) for the words of the promise (were) as follows, "I shall come to you at the appointed time, and Sarah will have a son" (vid. Genesis 18.10; 14). (10) And not only (she), but Rebecca, also, when she conceives (children) from the bed of one (man), our forefather Isaac; (11) for when they had not yet been born, nor had they practised anything good or bad, in order that God's purpose concerning election should stand, (12) not of (human) works but of his calling, it was said to her, "The elder will serve the younger" (vid. Genesis 25.23); (13) Just as it is written, "Jacob I loved, but Esau I hated" (vid. Malachi 1.2-3).  

(14) What, then, shall we say? (There is) injustice with God, isn't there? May that never be the case! (15) For he says to Moses, "I shall have mercy upon whomever I have mercy, and I shall show compassion to whomever I show compassion" (vid. Exodus 33.19). (16) So, then, (it depends) not upon the (one) who wishes, or upon the (one) who runs, but upon God, (who is) merciful. (17) For the Scripture says to Pharaoh, "For this very (purpose) I raised you up, that I may show my power in you, and that my name may be declared in all the earth" (vid. Exodus 9.16). (18) So, then, he has mercy upon whom he wishes, and he hardens the heart of whom he wishes.

God's wrath and mercy (vv. 19-29).

(19) You will then say to me, "Why does he still find fault? For who can withstand his will?" (20) Indeed, O man, who (do you think) you are to answer back to God? Surely something that was made cannot say to its maker, "Why did you make me like that?" (21) Or does the potter not have authority over the clay to make from the same lump one vessel for sacred (use) and another for ordinary (use)? (22) But (what) if God, (although) wishing to demonstrate his wrath and to make known his power, bore with much tolerance vessels of wrath made fit for destruction, (23) so as to make known the riches of his glory on the vessels of mercy which he had predestined for glory, (24) namely ourselves, whom he called not only from the Jews but also from the gentiles? (25) (It is) as he also says in Hosea, "I shall call (them) my people who are not my people, and her beloved who was not beloved" (vid. Hosea 2.23). (26) "And it will come about that in the place where it was said to them, 'You are not my people', there they will be called sons of the living God" (vid. Hosea 1.10).

(27) Moreover, Isaiah cries out concerning Israel, "If the number of the sons of Israel may be as the sands of the sea, (it is only) a remnant (that) will be saved; (28) for the Lord will execute his sentence upon the earth, while accomplishing (it) without delay" (vid. Isaiah 10.22-23). (29) And, as Isaiah said previously, "If the Lord of Hosts had not left us a seed, we should have become like Sodom, and we should have been made just like Gomorrah" (vid. Isaiah 1.9).

Israel and the Gospel (vv. 30-33).

(30) What shall we say then? That the gentiles, although they were not pursuing righteousness, received righteousness, and (that it was) the righteousness of faith; (31) but Israel, although following a law of righteousness, did not attain to this law. (32) For what reason? Because (they pursued it) not through faith but, as it were, by works; they stumbled on the stumbling-stone, (33) as it is written, "Behold, I lay in Zion a stumbling-stone and a rock to trip over, but he who puts his faith in it will not be put to shame" (vid. Isaiah 28.16).

CHAPTER 10.

Israel and the gospel - continued (vv. 1-4). 

(1) Brothers, my heart's desire and my entreaty to God on their behalf (is) for their salvation. (2) For I testify about them that they have a zeal for God; but not on the basis of knowledge, (3) for, being ignorant of God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God; (4) for Christ (is) the fulfilment of the Law with regard to the justification of all who believe.

Salvation for all (vv. 5-21).

(5) For Moses writes that "the man who complies" with the righteousness of the Law "will find life in it" (vid. Leviticus 18.5). (6) But the righteousness (which comes) from faith says thus: "Do not say in your heart 'Who will ascend into heaven (for us)?' " (vid. Deuteronomy 30.12): that is to bring down Christ; (7) or " 'Who will descend into the abyss (for us)?' " (vid. Deuteronomy 30.13): that is to bring Christ up from the dead. (8) But what does it say? "The word is near you, in your mouth and in your heart," (vid. Deuteronomy 30.14): that is the word of faith which we preach. (9) That if ever you should confess the word in your mouth that Jesus (is) Lord, and believe in your heart that God has raised him up from the dead, you will be saved; (10) for one believes in one's heart to (receive) justification, and one confesses with one's mouth to (gain) salvation. (11) For the Scripture says, "No one that believes in him will be put to shame" (vid. Isaiah 21.16). (12) For there is no distinction between Jew and Greek, as the same Lord (is Lord) of all, being rich to all who call upon him; (13) For "Everyone who shall call on the name of the Lord will be saved" (vid. Joel 2.32). (14) How, then, will they call upon (him) in whom they have not believed? And how can they believe (in him) whom they have not heard? How, also, will they hear without a preacher? (15) And how will they preach, if they have not been sent forth? As it is written, "How beautiful (are) the feet of those who bring glad tidings of good (things)" (vid. Isaiah 52.7; Nahum 1.15)!

(16) But they did not all hearken to the good news: for Isaiah says, "Lord, who puts his faith in our report?" (vid. Isaiah 53.1) (17) So, faith (comes) from hearing, and hearing (comes) from the word of Christ. (18) But I ask, "Did they not hear?" Yes, indeed, "Their sound went out into all the earth, and their words to the ends of the world" (vid. Psalms 19.4). (19) But I ask, "Did Israel not know? First Moses says, "I shall provoke you to jealousy by (them that are) no people, and by a foolish nation I shall provoke you to anger" (vid. Deuteronomy 32.21). (20) But Isaiah is very bold, and says, "I was found by those who were not seeking me, (and) I became manifest to those who were not inquiring after me" (vid. Isaiah 65.1). (21) But, as for Israel, he says, "All day long I stretched out my hands to a disobedient and contrary people" (vid. Isaiah 65.2).

CHAPTER 11.

The remnant of Israel (vv. 1-10).

(1) I ask, then, God did not reject his people, did he? May that never happen! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. (2) God never rejected his people, whom he had recognised a long time ago. Or don't you know what the Scripture says about Elijah, when he pleads with God against Israel? (3) "Lord, they have slain your prophets, they have torn down your altars, and I alone am left and they are seeking my life" (vid. I Kings 19.10,14). (4) Yet, how does the divine oracle answer him? "I have left behind for myself seven thousand men who have not bowed the knee to Baal" (vid. I Kings 19.18). (5) So, in this way also there is at the present time a remnant, chosen by grace; (6) Now, if (it is) by grace, (it is) no longer due to works, for otherwise grace would no longer be grace.

(7) What then (follows)? The (thing) that Israel seeks, that it did not obtain, but the elect obtained (it); and the others had their hearts hardened. (8) Just as it is written, "God gave them a spirit of stupor and eyes so that could not see and ears so that could not hear, right up to this very day" (vid. Deuteronomy 29.4; Isaiah 29.10). (9) And David says, "Let their table become a snare and a trap and a stumbling block, and a (source of) retribution for them. (10) Let their eyes be darkened so that they cannot see, and let their backs always be bent" (vid. Psalms 69.22-23;35.8).

The salvation of the gentiles (vv. 11-24).

(11) So, I ask did they (i.e. the Jews) not stumble, so that they might fall completely? God forbid! But, by their fall, salvation (has come) to the gentiles, in order to incite them to envy. (12) Now, if their fall (leads to) the riches of the world and their loss to the riches of the gentiles, how much greater (will be the gain when) the fulfilment of their (faith occurs).

(13) Now, I am speaking to you, the gentiles. So, in as much as I am an apostle to the gentiles, I am glorifying my ministry, (14) if, by this means, I may stir the envy (of those who are of) my flesh, and save some from amongst them. (15) For if their rejection (means) the reconciliation of the world, what (would) their acceptance (mean), but life for (those who were) dead? (16) And, if the first fruits (are considered) holy, so (is) the whole batch; and if the root is holy, so (are) the branches.

(17) But, if some of the branches were broken off, and you, being a wild olive, were engrafted among them, and became a sharer with the root of the rich (sap) of the olive-tree, (18) do not exult over the branches; but, if you are exulting over (them), (it is) not you (that) supports the root, but the root (that supports) you. (19) So, you will say branches were broken off, so that I might be engrafted. Quite right! (20) They were broken off due to their lack of faith, but you were established by your faith. Do not be conceited, but have fear! For, if God did not spare the natural branches, neither will he spare you. (22) See, then, God's kindness and severity; (there is) severity towards those who fell, but towards you (there is) God's kindness, if only you remain in his kindness, for otherwise you too will be lopped off. (23) And they also, if they do not remain in their unbelief, will be grafted in; for God is able to engraft them once more. (24) For, if you were cut out of what (is) by nature a wild olive-tree, and were engrafted, contrary to nature, into a cultivated olive-tree, how much more (easily) will those that are the natural (branches) be engrafted into their own olive-tree.

The restoration of Israel (vv. 25-36).

(25) For, in order that you should not think yourselves wise, I do not want you, brothers, to be unaware of this mystery, (namely) that a dulling of minds has come upon a part of Israel until (the time) when the full number of the gentiles has come in, and (that) by this means all Israel will be saved; just as it is written, " The deliverer will come forth out of Zion, and he will turn away all ungodly (acts) from Jacob. (27) And this (is) my covenant to them, when I shall take away all their sins" (vid. Isaiah 59.20-21). (28) With regard to the gospel, (they are) enemies for your sake, but, with regard to the election, they are beloved for the sake of their forefathers; (29) for the gracious gifts and the calling of God (are) irrevocable. (30) For, just as you were once disobedient to God, but have now been shown mercy due to their disobedience, (31) so also these have now been disobedient, so that, through the mercy (shown) to you, they also might now be shown mercy; (32) for God has imprisoned everyone in their disobedience, so that all might be shown mercy.

 (33) O the depth of God's riches and wisdom and knowledge! How unsearchable (are) his judgments and (how) unscrutable (are) his ways! (34) "For who has known the mind of the Lord? Or who has been his counsellor?" (vid. Isaiah 40.13) (35) "Or who has first given him (anything), so that it must be paid back to him?" (vid. Job 41.11) (36) Because from him, and through him, and to him (are) all things. To him be the glory forever. Amen.

CHAPTER 12.

The new life in Christ (vv. 1-8).

(1) Therefore, I beseech you, brothers, by the mercies of God, to present your bodies (as) a living sacrifice, holy, and acceptable to god, and your sacred service as a spiritual (person); (2) And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove (to yourself) what (is) the good, and acceptable, and perfect, will of God.

(3) So, through the grace that has been given to me, I say to every (man) who is among you not to think more highly (of himself) than he ought to think, but to think soberly, as God has distributed to each (man) the measure of faith. (4) For, as we have many parts in one body, and all the parts do not have the same function, (5) so we, (although) many, are one body in Christ, and our parts (are joined) one to another. (6) But, having different gifts according to the grace that has been given to us, whether prophecy, (let us prophesy) in accordance with the proportion of our faith, (17) or ministry, (let us concentrate) on our ministry, or teaching, on our teaching, (8) or he who exhorts, on his exhortation, he that gives, (let him do it) with generosity, he who is put in charge, (let him act) with zeal, (and) he that provides charity, (let him do so) with cheerfulness.

Rules of the Christian life (vv. 9-21). 

(9) (Let) love (be) without pretence. Abhor what is evil, and cling to what is good; (10) (be) clearly devoted to one another in brotherly love, set an example in (showing) honour to each other, (11) do not be half-hearted in your diligence, (but) be fervent in spirit, (while) serving the Lord, (12) rejoicing in hope, enduring in tribulation, persisting steadfastly in prayer, (13) providing for the needs of the saints, (and) given to hospitality. (14) Bless those who persecute (you), bless (them) and do not curse (them). (15) Rejoice with those who rejoice, weep with those who weep. (16) Be of the same mind towards one another, do not concern yourselves with exalted things, but condescend to those of low estate. Do not be wise in your own (conceits).

(17) Return evil for evil to no one; have regard for (what is) noble in the presence of all men; (18) if possible, (and in so far as it depends) on you, live in peace with all men. (19) Do not seek vengeance yourselves, my beloved, but give place to (God's) wrath, for it is written, "Vengeance is mine, I will repay" (vid. Deuteronomy 32.35), says the Lord. (20) But, "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for (by) doing this you will heap coals of fire on his head" (vid. Proverbs 25.21-22). (21) Do not be overcome by evil, but overcome evil with good.

CHAPTER 13.

Obedience to rulers (vv. 1-7).

(1) Let every soul be subject to the higher powers, for there is no power except from God, and the (powers) that be are ordained by God; (2) therefore, whoever resists the power resists the ordinance of God, and those who resist will themselves receive condemnation. (3) For those who rule are not a (source of) fear to those who (do) good things, but to those who do evil (ones). Do you wish, then, to have no fear of the power? Do good (then), and you will have praise of the same; (4) for he is God's servant to you for your own good. But, if you do what is evil, be afraid; for he does not bear the sword without reason; for he is the minister of God, an avenger who (brings) retribution to him who practises evil.

(5) Therefore (there is) a compelling reason for you to subject yourselves (to the power), not only on account of (God's) wrath, but also for the sake of your conscience; (6) for this reason you should also pay your taxes, for (the tax-collectors) are God's agents, regularly undertaking this very service. (7) Render to all their dues, taxes to whom taxes (are due), customs to whom customs (are due), respect to whom (respect is due), (and) honour to whom honour (is due).

Brotherly love (vv. 8-10).

(8) Owe no one anything, except to love one another; for he who loves has fulfilled the Law. (9) For the (words of the Law), "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet" (vid. Exodus 20.13-15,17; Deuteronomy 5.17-19,21), and whatever other commandment (there is), are (all) summed up in this saying, namely, "You shall love your neighbour as yourself" (vid. Leviticus 19.18). (10) Love can do no harm to one's neighbour; therefore, love (is) the fulfilment of the Law. 

The coming of the day of Christ (vv. 11-14).

(11) (Do) this too, because you know (that it is) the (appointed) time, that (it is) already the hour for you to be aroused from sleep, for our salvation (is) now nearer than when we (first) believed. (12) The night is far spent, the day is at hand. Let us, therefore, cast off the works of darkness, and let us put on the armour of light. (13) Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (14) But let us put on the Lord Jesus Christ, and make no provision for the flesh to (fulfil) its desires.

CHAPTER 14.

Do not judge your brother (vv. 1-12).

(1) Now, give a welcome to one who is weak in his faith, but do not get into arguments about doubtful (issues). (2) One (man) believes he can eat everything, but another, who is weak, eats (only) vegetables. (3) Do not let the (one) who eats despise the (one) who does not eat, and do not let the (one) who does not eat pass judgment on the (one) who eats, for God has welcomed him. (4) Who are you to judge another man's house-servant? He stands or falls in relation to his own master; indeed, he will be made to stand, for God has the power to make him stand.

(5) One (man) judges a day as a special day, but another (man) judges that day to be like all other days; let each (man) be fully assured in his own mind; he who observes the day (as a special day) observes it in honour of he Lord. And he who eats, eats in honour of the Lord, for he gives thanks to God; and he who does not eat, does not eat in honour of the Lord, and yet he gives thanks to God. (7) For none of us lives for himself, and none (of us) dies for himself; (8) for, if we live, we live for the Lord, and, if we die, we die for the Lord; so, whether we live or we die, we belong to the Lord. (9) For (it was) for this (purpose that) Christ died and came back to life, so that he might be Lord of both the dead and the living.

(10) But why do you judge your brother? Or why too do you despise your brother? For we shall all stand before God's judgment-seat. (11) For it is written, "As I live, says the Lord, every knee will bow down to me, and every tongue will confess to God" (vid. Isaiah 45.23). (12) So then, each (one) of us will (have to) give an account of himself to God.

Do not make your brother stumble (vv. 13-23).

(13) So, let us not judge one another any more; but rather decide this, not to put a stumbling-block or an occasion for stumbling before your brother. (14) I know, and I am persuaded in the Lord Jesus, that no (food is) unclean in itself; except that to him who considers a thing to be unclean, to him (it is) unclean. (15) Yet, if, because of food, your brother is distressed, you are no longer walking in accordance with love. Do not destroy by your food that (one) for whom Christ died. (16) Then, do not let the good (things) you (do) be slandered. (17) For the Kingdom of God is not (concerned with) eating and drinking, but (with) righteousness, and peace, and joy in the Holy Spirit. (18) For he who serves Christ in this (way is) pleasing to God and acceptable to his (fellow-)men.

(19) So then, let us pursue the (things) that make for peace, and for building one another up. (20) Do not destroy the work of God (just) for the sake of food. All (foods are) clean, but (it is) an evil (thing) for a man to eat (something) when (he considers it) an offence (to do so). (21) (It is) good not to eat meat, or to drink wine, or to (consume anything) which causes your brother offence; (22) the faith which you have, have (it) in accordance with (how you wish to present) yourself before God. Happy is the (man) who does not condemn his own (practice) in relation to what he believes to be right. (23) But he, who has doubts, is condemned if he eats, because (to do so is) not in line with his faith; and everything which (is) not in line with one's faith is a sin.

CHAPTER 15.

Please your fellow-men, not yourself (vv. 1-6).

(1) Now, we who (are) strong ought to bear the weaknesses of those who are not strong, and not to be pleasing ourselves. (2) Let each of us please his neighbour with regard to what (is) good for building him up; (3) for even Christ did not please himself, but, as it is written, "The insults of those insulting you fell upon me" (vid. Psalms 69.9). (4) For all the (things) that were written before were written for our instruction, so that, through our perseverance and through the comfort of the Scriptures, we might have hope. (5) Now, may the God of endurance and of encouragement grant you to be of the same mind as one another according to Christ Jesus, (6) so that, with one accord, you may, with one mouth glorify our God and the Father of our Lord Jesus Christ.

The gospel for Jews and gentiles alike (vv. 7-13).

(7) Therefore, receive one another, even as Christ also received you, for the sake of the glory of God. (8) For I say that Christ has become a minister to the circumcised on behalf of God's truthfulness, that he might confirm the promises (made to) their forefathers, (9) and that the gentiles might glorify God for his mercy. As it is written, "Therefore I shall extol you among the gentiles and sing praises to your name" (vid. Psalms 18.49; 2 Samuel 22.50). (10) And again he says, "Rejoice, (you) gentiles, together with his people" (vid. Deuteronomy 32.43). (11) And again, "Praise the Lord, all (you) gentiles, and let all the peoples praise him" (vid. Psalms 117.1). (12) And again Isaiah says, "The root of Jesse will appear, and one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (12) And again Isaiah says, "The root of Jesse will appear, and the one who arises to rule the gentiles; upon him will the gentiles put their hopes" (vid. Isaiah 11.10). (13) Now, may the God of hope fill you with every joy and peace, in the belief that you may abound in hope in the power of the Holy Spirit.

EPILOGUE

Paul's missionary commission (vv. 14-21).

(14) Now, about you, my brothers, I myself am also persuaded that you yourselves are also full of goodness, (and) that you have been filled with all knowledge, and that you are able to admonish one another. (15) However, I am writing to you the more outspokenly on some points in order to refresh your memories, because of the grace which has been given to me by God, (16) that I should be a servant of Christ Jesus to the gentiles, administering as a priest the gospel of God, in order that the offering of the gentiles might prove (to be) acceptable, having been sanctified by the holy Spirit.

(17) So, I have my reasons for pride in Christ Jesus (concerning) the (things) of God; (18) for I shall not venture to speak of anything unless (it is one of those things) which Christ has worked through me for the obedience of the gentiles, by my word and deed, (19) through the power of signs and wonders, (and) through the power of the Holy Spirit; so that I have fully preached the gospel of Christ from Jerusalem and all around, as far as Illyricum, (20) but, without further ado, I determined not to preach the gospel (in places) where Christ had (already) been named, so that I should not build upon another's foundation, (21) but, as it is written, "(Those) to whom (the news) about him had not been announced will see, and those who have not heard will understand" (vid. Isaiah 52.15).

Paul's plan to visit Rome (vv. 22-33)


(22) For this reason also I was prevented, on many (occasions), from coming to you; (23) but now that I have no longer have an (untouched) place in these regions, and, having had for some years a longing to come to you, (24) whenever I am on my way to Spain, I hope, while on my journey, to get to see you, and to be escorted there by you, after I have first enjoyed the company of some of you, -- (25) but now I am going to Jerusalem to wait upon the saints. (26) For (the people of) Macedonia and Achaea have been pleased to make some contribution to the poor among the saints in Jerusalem. (27) Yes, they have been pleased (to do that), as they are also in their debt; for, if the gentiles have shared in their spiritual (possessions), they also owe (it to them) to serve them in (relation to) their material (needs). (28) So, after I have completed this (task) and I have secured this fruit in their (possession), I shall depart for Spain via you. (29) And I know that, when I do come to you, I shall come with a full measure of Christ's blessing.

(30) Now, I beg you, brothers, through our Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, (31) so that I may be delivered from the unbelievers in Judea, and that my service to Jerusalem may be acceptable to the saints, (32) so that, when I come to you in joy through the will of God, I shall be able to rest in your company. (33) Now, (may) the God of peace (be) with you all. Amen.

CHAPTER 16.

Personal greetings (vv. 1-24).

(1) Now, I commend to you our sister Phoebe, who is also a deaconess of the congregation that (is) at Cenchreae, (2) so that you may welcome her in (the name of) the Lord in a manner worthy of the saints, and (that) you may assist her in whatever matter she may need your (help), for she herself has also been a benefactor to many (people), including myself.

(3) Give greetings to Prisca and Aquila, my fellow-workers in Christ Jesus, (4) who risked their own necks for my life; to them not only I but also the congregations of the gentiles give thanks. Greet my beloved Epaenetus, who is the first fruits of Asia to Christ. (6) Greet Mary, who has performed many labours for you. (7) Greet Andronicus and Junias, my relatives and my fellow-prisoners, who are prominent among the apostles, and who have been in (union with) Christ before I was. 

(8) Greet Ampliatus, my beloved in the Lord. (9) Greet Urbanus, our fellow-worker in Christ, and my beloved Stachys. (10) Greet Apelles, who (is) a genuine (servant) of Christ. Greet those from the household of Aristobulus. (11) Greet Herodian, my relative. Greet those from the household of Narcissus, who are in (union with) the Lord. (12) Greet Tryphaena and Tryphosa, (women) who are working hard in (the name of) the Lord. Greet the beloved Persis, (she) who has performed many labours in (the name of) the Lord. (13) Greet Rufus, the chosen (servant) of the Lord, and his mother, and mine too. (14) Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers that are with them. (15) Greet Philologus and Julia, Nereus and his sister, and Olympas and all the holy (ones) with them. (16) Greet one another with a holy kiss. All the congregations of Christ greet you.

(17) Now, I beg you, brothers, to keep your eyes on those who are causing the divisions and the occasions for stumbling contrary to the teaching which you have learned, and you should steer clear of them; (18) for men of that kind do not serve our Lord Christ, but their own bellies, and by their smooth and flattering (talk) they deceive the hearts of the innocent. (19) For your obedience has come to (the notice of) all; so, I rejoice over you, but I do want you to be discerning about what (is) good and innocent about what (is) evil. (20) And the God of peace will soon crush Satan under your feet.

[(24) (May) the grace of our Lord Jesus Christ be with us all. Amen.]

Doxology (vv. 25-27).

 (25) And now to him, who can make you strong (in the practice of the Christian faith) in accordance with the gospel that I preach and the proclamation of Jesus Christ according to the revelation of that (sacred) mystery, which has been kept secret for long-lasting times, (26) but which has now been made manifest through the writings of the prophets, (and) made known to all the nations in accordance with the command of the eternal God to (promote) the obedience of faith, (27) to him, that God who alone is wise, (may there be) glory through Jesus Christ forever. Amen. 


APPENDIX:  QUOTATIONS FROM ST. PAUL'S EPISTLE TO THE ROMANS 

Listed below are quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.

1) i. 9-10:

ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι / πάντοτε ἐπι των προσευχῶν μου

quod sine intermissione memoriam vestri facio  / semper in orationibus meis

without ceasing I make mention of you / always in my prayers


2) i. 17:

Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

iustus autem ex fide vivit.

The just shall live by faith.

3) i. 25:

καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα

et coluerunt et servierunt creaturae potius quam creatori

and worshipped and served the creature more than the creator

4) ii. 14:

 οὕτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος

eiusmodi legem non habentes ipsi sibi sunt lex

these, having not the law, are a law unto themselves

5) iii. 4:

γινέσθω δὲ ὁ θεός ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης

est autem Deus verax, omnis autem homo mendax

let God be true but every man a liar

6) iii. 8:

καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι  Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά

et sicut aiunt nos quidam dicere faciamus mala ut veniant bona

and as some affirm that we say, Let us do evil, that good may come

7) iv. 15:

οὗ δὲ οὐκ ἔστιν νόμος, οὔδε παράβασις.

ubi enim non est lex, nec praevaricatio.

where no law is, there is no transgression.

8) iv. 18)

ὅς παρ' ἐλπίδα επ' ἐλπίδι ἐπίστευσεν

qui contra spem in spem credidit

Who against hope believed in hope

9) v. 5)

ἡ δὲ ἐλπὶς οὐ καταισκύνει

spes autem non confundit

And hope maketh not ashamed

10) v. 20)

οὗ δὲ ἐπλεονασεν ἡ ἁμαρτία, ὑπερεπεπίσσευσεν ἡ χάρις

ubi autem abundavit delictum, superabundavit gratia

But where sin abounded, grace did much more abound

11) vi. 1)

ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ;

permanebimus in peccato ut gratia abundet?

Shall we continue in sin, that grace may abound?

12) vi. 9:

εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκετι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει

scientes quod Christus surgens ex mortuis iam non moritur; mors illi ultra non dominabitur.

Knowing that Christ being raised from the dead dieth no more; death hath no dominion over him.

13) vi. 23:

τὰ γὰρ ὀψώνια τῆς ἁμαπτίας θάνατος

stipendia enim peccati mors

For the wages of sin is death

14) vii. 19:

οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω.

non enim quod volo bonum hoc facio, sed quod nolo malum hoc ago.

For the good that I would I do not: but the evil I would not, that I do.

15) vii. 24:

ταλαίπωρος ἐγὼ ἄνθρωπος·τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;

infelix ego homo; quis me liberabit de corporis mortis huius?

O wretched man that I am! Who shall deliver me from the body of this death?

16) viii. 6:

τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος

nam prudentia carnis mors

For to be carnally minded is death

17) viii. 15:

οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ὧ κράζομεν Ἀββά ὁ πατήρ

non enim accepistis spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis filiorum in quo clamamus Abba Pater

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

18) viii. 22:

οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν

scimus enim quod omnis creatura ingemescit et parturit usque adhuc

For we know that the whole creation groaneth and travaileth in pain together until now.

19) viii. 28:

ὄιδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν

scimus autem quoniam diligentibus Deum omnia cooperantur in bonum

And we know that all things work together for good to them that love God

20) viii. 31:

εἰ ὁ θεὸς ὑπερ ἡμῶν, τίς καθ' ἡμῶν;

si Deus pro nobis, quis contra nos?

If God be for us who can be against us?

21) viii. 35:

τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;

quis nos separabit a caritate Christi?

Who shall separate us from the love of Christ?

22) viii. 38-39:

πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὐτε ἀρχαὶ οὐτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις / οὔτε ὕψωμα οὔτε βάθος οὔτε κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῳ Ἰησοῦ τῷ κυριῳ ἡμῶν.

certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque fortudines / neque altitudo neque profundum neque creatura alia poterit nos separare a caritate Dei quae est in Christo Iesu Domino nostro.

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, / Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Jesus Christ our Lord.

23) ix. 3:

τῶν συγγενῶν μου κατὰ σάρκα

cognati mei secundum carnem

my kinsmen according to the flesh

24) ix. 21:

ἤ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;

an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam?

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

25) x. 2:

ζῆλον θεοῦ ἔχουσιν· ἀλλ' οὐ κατ' ἐπίγνωσισν

aemulationem Dei habent sed non secundum scientiam

they have a zeal of God, but not according to knowledge


26) xii. 2:

καὶ μὴ συνσχηματίζεσθε τῳ αἰῶνι τουτῷ, ἀλλὰ μεταμορφοῦθε τῇ ἀνακαινώσει τοῦ νοός

et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri

And be ye not conformed to this world: but be ye transformed by the renewing of your mind

27) xii. 9-13:

ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρού, κολλώμενοι τῷ ἀγαθῷ· / τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, / τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῷ δουλεύοντες, / τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, / ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες

dilectio sine simulatione. odientes malum, adherentes bono; / caritatem fraternitatis invicem diligentes, honore invicem praevenientes, / sollicitudine non pigri, spiritu ferventes Domino servientes, / spe gaudentes, in tribulatione patientes, orationi instantes, / necessitatibus sanctorum communicantes, hospitalitatem sectantes

Let love be without dissimulation. Abhor that which is evil; cling to that which is good. / Be kindly affectioned one to another with brotherly love; in honour preferring one another; / Not slothful in business; fervent in spirit, serving the Lord; / Rejoicing in hope; patient in tribulation; continuing instant in prayer; / Distributing to the necessity of the saints; given to hospitality.

28) xii. 14:

εὐλογεῖτε τοὺς διώκοντας, εὐλογειτε καὶ μὴ καταρᾶσθε.

benedicite persequentibus, benedicite et noli maledicere.

Bless them which persecute you: bless, and curse not.

29) xii. 15:

χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαίοντων.

gaudere cum gaudentibus, flere cum flentibus.

Rejoice with them that do rejoice, and weep with them that weep.

30) xii. 16:

Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς.

nolite esse prudentes apud vosmet ipsos.

Be not wise in your own conceits.

31) xii. 19:

Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος.

mihi vindictam, ego retribuam, dicit Dominus.

Vengeance is mine: I will repay, saith the Lord.

32) xii. 20:

ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπι τὴν κεφαλὴν αὐτοῦ.

sed si esuriet inimicus tuus, cibum illum; si sitit potum, da illi; hoc enim faciens carbones ignis congeres super caput eius.

Therefore if thine enemy hunger, feed him: if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

33) xii. 21:

μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.

noli vinci a malo, sed vince in bono malum.

Be not overcome of evil, but overcome evil with good.

34) xiii. 1-2:

πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἐστιν ἐξουσία εἰ μὴ ὑπο θεοῦ, αἱ οὖσια ὑπο Θεοῦ τεταγμέναι εἰσιν. / ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῃ τοῦ θεοῦ διαταγῇ, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται.

omnis anima potestatibus sublimioribus subdita sit, non est enim potestas nisi a Deo quae autem sunt a Deo ordinatae sunt. / itaque qui resistit potestati Dei ordinationi resistit, qui autem resistunt ipsi sibi damnationem adquirunt.

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. / Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

35) xiii. 7:

ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.

reddite omnibus debita, cui tributum tributum, cui vectigal vectigal, cui timorem timorem, cui honorem honorem.

Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to who fear; honour to whom honour.


36) xiii. 10:

πλήρωμα οὖν νόμου ἡ ἀγάπη.

plenitudo ergo legis est dilectio.

therefore love is the fulfilling of the law.

37. xiii. 11-12:

Καὶ τοῦτο εἰδότε τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἤ ὅτε επιστεύσαμεν. / ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθωμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.

et hoc scientes tempus, quia hora est iam nos de somno surgere, nunc enim propior est nostra salus quam cum credimus. / nox praecessit dies autem adpropiavit abiciamus ergo opera tenebrarum et induamur arma lucis.

And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. / The night is far spent, the day is at hand: let us therefore cast off the works of darkness and put on the armour of light.

38) xiii. 13-14:

ὡς ἐν ἡμέρα εὐσκημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζηλῳ. / ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκός πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.

sicut in die honeste ambulemus, non in comesationibus et ebrietatibus, non in cubilibus et impudicitibus, non in contentione at aemulatione. / sed induite Dominum Iesum Christum, et carnis curam ne feceritis in desideriis.

Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. / But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (N.B. These were the two verses upon which the eyes of St. Augustine of Hippo chanced to fall, when, in an agony of indecision, he snatched up the copy of the letters of St. Paul that he had with him in that garden in Milan in the year 386 A.D. In an instant, the submission of his will was accomplished. - see "Take up and read", published on this blog, 16 February 2010.)

39) xiv. 1:

Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μῃ εἰς διακρίσεις διαλογισμῶν.

infirmum autem in fide adsumite, non in disceptationibus cogitationum.

Him that is weak in the faith receive ye, but not to doubtful disputations.

40) xiv. 5:

ἕκαστος ἐν τῷ ἰδίῳ νοΐ πληροφείσθω

unusquisque in suo sensu abundet

Let every man be fully persuaded in his own mind.

41) xiv. 7:

Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ

nemo enim nostrum sibi vivit

For none of us liveth to himself.

42) xiv. 13:

τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἤ σκάδαλον.

ne ponatis offendiculum fratri vel scandalum.

that no man put a stumbling-block or an occasion to stumble in his brother's way.

43) xv. 1:

Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν

debemus autem nos firmiores imbecillitates infirmorum sustinere

We then that are strong ought to bear the infirmities of the weak.