Romans 3
1 Then what advantage does the Jew have? And what is the benefit of circumcision?
Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
2 It is great in every way. First of all, the Jews were entrusted with revelation from God.
πολὺ κατὰ πάντα τρόπον· πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
3 For what if some Jews were without faith? Will their unbelief abolish God's faithfulness?
τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
4 May it never be. Instead, let God be found to be true, even though every man is a liar. As it has been written, “That you might be shown to be righteous in your words, and that you might prevail when you come into judgment.”
μὴ γένοιτο. Γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης (καθὼς *NK(o)*) γέγραπται· ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ (νικήσεις *N(k)O*) ἐν τῷ κρίνεσθαί σε.
5 But if our unrighteousness shows the righteousness of God, what can we say? Can we say that God is unrighteous to bring his wrath upon us? (I am using a human argument.)
Εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω·
6 May it never be! For then how would God judge the world?
μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
7 But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner?
εἰ (δὲ *N(k)O*) ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
8 Why not say, as we are falsely reported to say, and as some affirm that we say, “Let us do evil, so that good may come”? The judgment on them is just.
καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
9 What then? Are we excusing ourselves? Not at all. For we have already accused both Jews and Greeks, all of them, of being under sin.
Τί οὖν; προεχόμεθα; οὐ πάντως· προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι
10 This is as it is written: “There is no one righteous, not one.
καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς·
11 There is no one who understands. There is no one who seeks after God.
οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν·
12 They have all turned away. They together have become useless. There is no one who does good, no, not even one.”
πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ἔστιν (ὁ *n*) ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.
13 “Their throat is an open grave. Their tongues have deceived. The poison of snakes is under their lips.”
τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν·
14 “Their mouths are full of cursing and bitterness.”
ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει.
15 “Their feet are swift to pour out blood.
ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα·
16 Destruction and suffering are in their paths.
σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν·
17 These people have not known a way of peace.”
καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
18 “There is no fear of God before their eyes.”
οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
19 Now we know that whatever the law says, it speaks to the ones who are under the law. This is in order that every mouth may be shut, and the whole world held accountable to God.
οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ.
20 This is because no flesh will be justified by the works of the law in his sight. For through the law comes the knowledge of sin.
διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ· διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
21 But now apart from the law the righteousness of God has been made known. It was witnessed by the Law and the Prophets,
νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
22 that is, the righteousness of God through faith in Jesus Christ for all those who believe. For there is no distinction.
δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας (καὶ ἐπὶ πάντας *K*) τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή.
23 For all have sinned and come short of the glory of God,
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ
24 and they are freely justified by his grace through the redemption that is in Christ Jesus.
δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ,
25 For God provided Christ Jesus as a propitiation through faith in his blood. He offered Christ as proof of his justice, because of his disregard of previous sins
ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
26 in his patience. This all happened for the demonstration of his righteousness at this present time. This was so he could prove himself just, and to show that he justifies anyone because of faith in Jesus.
ἐν τῇ ἀνοχῇ τοῦ θεοῦ· πρὸς (τὴν *no*) ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
27 Where then is boasting? It is excluded. On what grounds? Of works? No, but on the grounds of faith.
Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
28 We conclude then that a person is justified by faith without works of the law.
λογιζόμεθα (γὰρ *N(k)O*) δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
29 Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, of Gentiles also.
ἢ Ἰουδαίων ὁ θεὸς μόνον, οὐχὶ (δὲ *k*) καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
30 If, indeed, God is one, he will justify the circumcision by faith, and the uncircumcision through faith.
(εἴπερ εἴπερ *N(k)O*) εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
31 Do we then nullify the law through faith? May it never be! Instead, we uphold the law.
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
