Romans 13

1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers
ℵBA ⟨those⟩
 that be are ordained of God.
1 Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω· οὐ γάρ ἐστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ἐξουσίαι
WH omit
 ὑπὸ τοῦ
WH omit
 θεοῦ τεταγμέναι εἰσίν.
2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
2 Ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ, τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν· οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήψονται
WH λήμψονται
.
3 For rulers are not a terror to good works
ℵBA ⟨the good work⟩
, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
3 Οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῶν ἀγαθῶν ἔργων,
WH τῷ ἀγαθῷ ἔργῳ
 ἀλλὰ τῶν κακῶν
WH τῷ κακῷ
. Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; Τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς·
4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
4 θεοῦ γὰρ διάκονός ἐστίν σοι εἰς τὸ ἀγαθόν. Ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι.
5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
5 Διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργήν, ἀλλὰ καὶ διὰ τὴν συνείδησιν.
6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
6 Διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε· λειτουργοὶ γὰρ θεοῦ εἰσιν, εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.
7 Render therefore
ℵBA omit
 to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
7 Ἀπόδοτε οὖν πᾶσιν
WH πᾶσι
 τὰς ὀφειλάς· τῷ τὸν φόρον τὸν φόρον· τῷ τὸ τέλος τὸ τέλος· τῷ τὸν φόβον τὸν φόβον· τῷ τὴν τιμὴν τὴν τιμήν.
8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
8 Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀγαπᾷν
WH omit
 ἀλλήλους· [+]
WH ἀγαπᾷν·
 ὁ γὰρ ἀγαπῶν τὸν ἕτερον, νόμον πεπλήρωκεν.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness,
BA omit
 Thou shalt not covet; and if there be
ℵA ⟨there be⟩
 any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
9 Τὸ γάρ, Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τούτῳ
WH omit
 τῷ λόγῳ [+]
WH τούτῳ
 ἀνακεφαλαιοῦται, ἐν τῷ,
WH [ἐν τῷ]
 Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
10 Love worketh no ill to his neighbour:
A omit
 therefore love is the fulfilling of the law.
10 Ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη.
11 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.
11 Καὶ τοῦτο, εἰδότες τὸν καιρόν, ὅτι ὥρα ἡμᾶς
WH omit
 ἤδη [+]
WH ὑμᾶς
 ἐξ ὕπνου ἐγερθῆναι· νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν.
12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and
ℵ omit; BA ⟨but⟩
 let us put on the armour
A ⟨works⟩
 of light.
12 Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν· ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ
WH omit
 ἐνδυσώμεθα [+]
WH [δὲ]
 τὰ ὅπλα τοῦ φωτός.
13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
13 Ὡς ἐν ἡμέρᾳ, εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ.
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts
A ⟨lust⟩
 thereof.
14 Ἀλλ’
WH ἀλλὰ
 ἐνδύσασθε τὸν κύριον Ἰησοῦν χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε, εἰς ἐπιθυμίας.
Romans 12
Romans 14
About the Greek Text

The Greek text displayed here follows The New Testament in the Original Greek: Byzantine Textform, edited by Maurice A. Robinson and William G. Pierpont (2nd ed., 2018). This has been collated, however, with the Greek text of Westcott and Hort (first published in 1881), and the variants are recorded in the notes.