Romans 3
1 What then is the advantage of the Jew? or what the benefit of circumcision?
τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης
2 Great, every way. In the first place, because they were entrusted with the oracles of God.
πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου
3 For what? If some were unfaithful, shall their unfaithfulness make God unfaithful?
τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει
4 Far be it! yea, let God be true, and every man a liar; as it is written, “That thou mayst be justified in thy words, and mayst overcome when thou art arraigned.”
μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε
5 But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.)
ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω
6 Far be it! For then how shall God judge the world?
μη γενοιτο επει πως κρινει ο θεος τον κοσμον
7 For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner?
ει γαρ η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι
8 And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just.
και μη καθως βλασφημουμεθα και καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν
9 What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin.
τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
10 As it is written: “There is none righteous, no, not one;
καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις
11 there is none that hath understanding, there is none that diligently seeketh God;
ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον
12 they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one.
παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
13 Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips.
ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων
14 Their mouth is full of cursing and bitterness.
ων το στομα αρας και πικριας γεμει
15 Swift are their feet to shed blood;
οξεις οι ποδες αυτων εκχεαι αιμα
16 destruction and misery are in their ways;
συντριμμα και ταλαιπωρια εν ταις οδοις αυτων
17 and the way of peace they know not.
και οδον ειρηνης ουκ εγνωσαν
18 There is no fear of God before their eyes.”
ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων
19 Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.
οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω
20 Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin.
διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας
21 But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony,
νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων
22 even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction.
δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
23 For all have sinned, and fail of obtaining the glory which cometh from God;
παντες γαρ ημαρτον και υστερουνται της δοξης του θεου
24 being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,
δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου
25 whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
ον προεθετο ο θεος ιλαστηριον δια της πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων
26 in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.
εν τη ανοχη του θεου προς ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου
27 Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith.
που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως
28 We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law.
λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου
29 Or is God [[the God]] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also.
η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων
30 Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith.
επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
31 Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.
νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν
