Literal Translation of the Greek Nicene Creed

 

The Nicene-Constantinopolitan Creed 

(commonly referred to as the Nicene Creed)

Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, διʼ οὗ τὰ πάντα ἐγένετο. Τὸν διʼ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, κατὰ τὰς Γραφάς. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, ἁγίαν, καθολικὴν καὶ ἀποστολικὴν Ἐκκλησίαν. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.

Here follows a phrase‑by‑phrase literal translation of the Greek Nicene Creed, with the English immediately below, accompanied by the closest biblical quotations (LXX & NT) and, where it helps, patristic commentary:

1. Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.

I believe in one God, the Father, Almighty, maker of heaven and earth, and of all things visible and invisible.

• Deuteronomy 6:4–5 (LXX): "Οὗτός ἐστιν ὁ Θεός ἡμῶν, … ὁ μόνος Κυρός" (“The Lord is our God… the Lord alone”).
  
  

• Colossians 1:16 (NT): “ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς… ὁρατὰ τε καὶ τὰ μὴ ὁρατὰ” (“…all things were created through him… visible and invisible”) newadvent.org+15puritanboard.com+15ewtn.com+15.
  
  

• Patristic: Theodore of Mopsuestia begins his commentary stressing "one God, Father Almighty, Creator of all things visible and invisible" blueletterbible.org+5tertullian.org+5en.wikipedia.org+5.
  
  

2. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων·

And in one Lord Jesus Christ, the Son of God, the only‑Begotten, begotten of the Father before all ages;

• John 1:14, 18: “ὁ μονογενὴς υἱός… ὁ θεός… μονογενὴς θεός” (“the only‑begotten Son… only‑begotten God”) en.wikipedia.org+3puritanboard.com+3stpaulsirvine.org+3.
  
  

• Psalm 2:7 (LXX), quoted in Acts 13:33: “σύ εἶ υἱός μου, ἐγὼ σήμερον γεγέννηκά σε” (“You are my Son… today I have begotten you”).
  
  

• Gregory of Nazianzus: affirmed that “Father and Son denote an identity of nature” reachingchineseworldwide.org+1en.wikipedia.org+1.
  
  

3. φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ,

Light from Light, true God from true God,

• John 1:1–2: “Ἐν ἀρχῇ ἦν ὁ λόγος… καὶ ὁ λόγος ἦν πρὸς τὸν Θεόν… Θεὸς ἦν ὁ λόγος… δι’ αὐτοῦ ἐγένετο πᾶν” (“In the beginning was the Word… the Word was God… and through him all things were made”) en.wikipedia.org.
  
  

• Colossians 1:15: “ὁ ὢν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου” (“…image of the invisible God”).
  
  

4. γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, διʼ οὗ τὰ πάντα ἐγένετο.

Begotten, not made; of one substance with the Father; through whom all things were made.

• John 1:3: “πάντα δι’ αὐτοῦ ἐγένετο” (“all things were made through him”).

• Colossians 1:16: “διʼ αὐτοῦ καὶ εἰς αὐτὸν ἐκτίσθη τὰ πάντα” (“…through him and for him were all things created”) .

• Nicene anti‑Arian clause: “begotten, not made” (= not created).

• Gregory of Nazianzus used ὁμοούσιον to affirm the Son shares the same essence (ousia) as the Father reachingchineseworldwide.org+1reddit.com+1.
  
  

5. τὸν διʼ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.

Who for us men and for our salvation came down from heaven, and was incarnate by the Holy Spirit and the Virgin Mary, and became man.

• Matthew 1:20–23: “ἔτεκεν υἱόν… καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν” (“She will bear a son… and you shall call his name Jesus”) .
  
  

• John 1:14: “καὶ σὰρξ ἐγένετο” (“and the Word became flesh”)
  
  

• Luke 1:35: “τὸ ἐκ Πνεύματος ἁγίου… γεννηθήσεται καὶ κληθήσεται Υἱὸς Θεοῦ” (“…from the Holy Spirit… will be called Son of God”).
  
  

• Patristic: The affirmation addresses Arian, Nestorian, and Manichaean errors by asserting true Incarnation and divinity en.wikipedia.org+1en.wikipedia.org+1.
  
  

6. σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα.

Crucified for us under Pontius Pilate, suffered, and was buried.

• 1 Corinthians 15:3–4: “Christ died for our sins… was buried…” reddit.com+7biblehub.com+7enduringword.com+7.
  
  

• Mark 15:25; John 19:16–18 describe crucifixion under Pilate.
  
  

• Isaiah 53:5, 9 (LXX): “He was wounded… and was buried with the rich” corresponding to the suffering and burial.
  
  

• Patristic: Cyril of Alexandria emphasizes the historical reality of Jesus’ suffering and death.
  
  

7. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, κατὰ τὰς Γραφάς.

And risen on the third day, according to the Scriptures.

• 1 Corinthians 15:4: “He was raised on the third day according to the Scriptures” en.wikipedia.org+1fpcjackson.org+1credohouse.org.
  
  

• Luke 24:46: “Thus it is written… that the Christ should suffer and on the third day rise from the dead” au.thegospelcoalition.org+15biblehub.com+15biblehub.com+15.
  
  

• Jonah 1:17 (LXX) and Hosea 6:2 foreshadow 3-day typology.
  
  

• Patristic: Justin Martyr cites this phrase in Dialogue with Trypho to show prophetic fulfillment.
  
  

8. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.

And ascended into heaven and is seated at the right hand of the Father.

• Acts 1:9–11: Jesus was taken up, as they watched, into heaven biblehub.comenduringword.com+2biblehub.com+2fpcjackson.org+2.
  
  

• Mark 16:19: “He was received up into heaven and sat down at the right hand of God” beliefmap.org+15biblehub.com+15facebook.com+15.
  
  

• Psalm 110:1 (LXX/Psalm): Messianic prophecy—“Sit at my right hand.”
  
  

• Patristic: Gregory of Nazianzus interprets this enthronement and judges the work completed; Athanasius affirms it marks our access to the Father.
  
  

9. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.

And He will come again in glory to judge the living and the dead, whose kingdom will have no end.

• Matthew 25:31–46 describes the Son of Man coming in glory to judge nations.
  
  

• 2 Timothy 4:1: Judge of living and dead.
  
  

• Revelation 11:15: Christ’s eternal kingdom—“The kingdom of the world has become the kingdom of our Lord.”
  
  

• Patristic: Augustine’s City of God interprets this Second Coming as the consummation of the kingdom, with no temporal end.
  
  

10. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον,

And in the Holy Spirit, the Lord, the Giver of life, who proceeds from the Father,

• John 20:22: “He breathed on them and said, ‘Receive the Holy Spirit.’”
  
  

• Romans 8:11: “The Spirit… will also give life to your mortal bodies” christkirk.com.
  
  

• John 15:26: “Who proceeds from the Father, He will bear witness of me.”
  
  

• Patristic: In the Creed's drafting, Macedonius denied the Spirit's divinity, prompting this precise formulation; Athanasius and the Cappadocians strongly affirmed it.
  
  

11. τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν.

Who with the Father and the Son together is worshiped and glorified, who spoke by the prophets.

• 2 Peter 1:21: “Holy men spoke as they were moved by the Holy Spirit.”
  
  

• Hebrews 1:6: Worship given to the Son, thus veneration shared.
  
  

• Patristic: Athanasius emphasizes equal glory of Spirit with Father and Son; Gregory Nazianzen defends "consubstantial" worship and glorification of all three persons.
  
  

12. Εἰς μίαν, ἁγίαν, καθολικὴν καὶ ἀποστολικὴν Ἐκκλησίαν.

In one, holy, catholic, and apostolic Church.

• Ephesians 4:4–6: One body, one Spirit, one Church.
  
  

• Matthew 16:18: Christ will build His church (apostolic).
  
  

• Patristic: Ignatius of Antioch, in Letter to the Smyrnaeans, uses these descriptors repeatedly; Justin Martyr names the Church "Catholic."
  
  

13. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.

I confess one baptism for the forgiveness of sins.

• Ephesians 4:5: “One Lord, one faith, one baptism.”
  
  

• Acts 2:38: “Repent and be baptized… for the forgiveness of your sins.”
  
  

• Patristic: Cyprian of Carthage wrote extensively on unity through one baptism; Augustine emphasized its spiritual efficacy for forgiveness.
  
  

14. Προσδοκῶ ἀνάστασιν νεκρών. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.

I look for the resurrection of the dead, and the life of the world to come. Amen.

• 1 Corinthians 15:20–23: Christ the firstfruits of those who have fallen asleep; order of resurrection.
  
  

• John 5:28–29: Resurrection of both good and evil to judgment.
  
  

• Revelation 21:3–4: Life in the new age—no death, sorrow, mourning.
  
  

• Patristic: Irenaeus in Against Heresies defends bodily resurrection; Athanasius declares it essential to "incorruption" and defeating death.
  

The Nicene-Constantinopolitan Creed (commonly referred to as the Nicene Creed) is the definitive doctrinal formula of Orthodox Christianity, carefully crafted in response to early heresies that distorted the faith. It was composed primarily at the First Ecumenical Council of Nicaea (325) and expanded at the Second Ecumenical Council of Constantinople (381). The Creed’s primary aim was to affirm the true divinity of Jesus Christ and the unity and distinct personhood of the Holy Trinity, while decisively rejecting Arianism, Sabellianism, Subordinationism, and other emerging errors.

Christological Precision

The Creed centers on Jesus Christ with a litany of titles and affirmations:

• “The only-begotten Son of God, begotten of the Father before all ages”: counters Arianism, which claimed Christ was a created being. The use of μονογενής (monogenēs) asserts an eternal generation, not creation.
  
  

• “Light of Light, true God of true God”: emphasizes equality and consubstantiality with the Father. These poetic antitheses rebut any notion of Christ being of lesser essence.
  
  

• “Begotten, not made, of one essence [ὁμοούσιος] with the Father”: the term ὁμοούσιος became the doctrinal keystone, affirming that the Son shares the very being of the Father—directly opposing the Arian claim that He was of a different (heteroousios) or similar (homoiousios) essence.
  
  

• “Through Him all things were made”: affirms the Son's active role in creation, affirming His divinity and eternal pre-existence (cf. John 1:3).
  
  

• “Was incarnate of the Holy Spirit and the Virgin Mary, and became man”: defends against Docetism and Apollinarianism, confirming that Christ was fully human and fully divine.
  
  

Defense of the Trinity

The Creed carefully maintains both the unity of divine essence and the distinction of persons within the Trinity:

• The Father is confessed as the source and origin, “one God, the Father Almighty”, establishing monarchy without subordinating the Son or Spirit in divinity.
  
  

• The Son is eternally begotten, not made, affirming distinction without separation.
  
  

• The Holy Spirit is “the Lord, the Giver of Life, who proceeds from the Father”, with equal glory and worship (συμπροσκυνούμενον καὶ συνδοξαζόμενον). This directly rebukes Macedonianism (Pneumatomachianism), which denied the divinity of the Spirit.
  
  

• By affirming that the Spirit “spoke through the prophets,” the Creed connects the Spirit's role in both revelation and sanctification.
  
  

The formula avoids Modalism (Sabellianism) by preserving the unique personal properties of each Hypostasis (Father, Son, and Spirit), while affirming their shared essence. It is not a hierarchy of being, but a communion of co-equal, co-eternal persons.

Ecclesiological and Eschatological Affirmations

The Creed concludes with affirmations vital to life in the Church:

• “One, holy, catholic, and apostolic Church”: defines the Church's identity and continuity with the apostolic faith.
  
  

• “One baptism for the forgiveness of sins”: maintains the sacramental reality of initiation into Christ.
  
  

• “Resurrection of the dead and life of the age to come”: guards against Gnostic or Origenistic views that denied bodily resurrection or taught reincarnation.
  
  

Patristic Voice and Scriptural Fidelity

The Creed distills centuries of biblical theology and patristic teaching into precise, non-negotiable affirmations. The Fathers of Nicaea and Constantinople, such as St. Athanasius, St. Gregory of Nyssa, and St. Basil the Great, saw the formula not as a novelty, but as a confession of what the Church had always believed, now stated clearly against heresy.

As St. Cyril of Jerusalem wrote:

"This synthesis of faith was not devised by the Church Fathers at their own pleasure, but they gathered from all the Scripture the principal points, and composed the Creed in a manner most comprehensive, yet brief and full of meaning."

Summary

The Nicene Creed is not simply a profession—it is a spiritual safeguard. It preserves the mystery of the Trinity, protects the incarnation of Christ, and ensures the unity of the Church’s doctrine through time. Every word was chosen with care to reject distortion, prevent misunderstanding, and lead the faithful to the true knowledge of God as Father, Son, and Holy Spirit.