< Romans 3 >

1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει
4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."
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 sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω
6 No indeed; for in that case how shall He judge all mankind?)
μη γενοιτο επει πως κρινει ο θεος τον κοσμον
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same 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 should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue 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 Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.
τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
10 Thus it stands written, "There is not one righteous man.
καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις
11 There is not one who is really wise, nor one who is a diligent seeker after God.
ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον
12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one."
παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips."
ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων
14 "Their mouths are full of cursing and bitterness."
ων το στομα αρας και πικριας γεμει
15 "Their feet move swiftly to shed blood.
οξεις οι ποδες αυτων εκχεαι αιμα
16 Ruin and misery mark their path;
συντριμμα και ταλαιπωρια εν ταις οδοις αυτων
17 and the way to peace they have not known."
και οδον ειρηνης ουκ εγνωσαν
18 "There is no fear of God before their eyes."
ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων
19 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from 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 For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin.
διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας
21 But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
23 for all alike have sinned, and all consciously come short of the glory of God,
παντες γαρ ημαρτον και υστερουνται της δοξης του θεου
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου
25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
ον προεθετο ο θεος ιλαστηριον δια της πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων
26 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
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 there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.
που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως
28 For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law.
λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων
30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.
επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν

< Romans 3 >