Προς Ρωμαιους 3
1 τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης
What is the pre-eminence of the Jew, then? or what profit is there of circumcision?
2 πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου
Much, in every respect: chiefly, indeed, because they were intrusted with the Oracles of God.
3 τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει
For, what if some did not believe--will not their unbelief destroy the faithfulness of God?
4 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
By no means. But let God be true, and every man a liar; as it is written, "That thou mayest be justified in thy sayings, and mayest overcome when thou judgest."
5 ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω
But if our unrighteousness display the justice of God, what shall we say? Is not God unjust, who inflicts vengeance? (I speak after the manner of men.)
6 μη γενοιτο επει πως κρινει ο θεος τον κοσμον
By no means: otherwise, how shall God judge the world?
7 ει γαρ η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι
Still, if the truth of God has, through my lie, more abounded to his glory, why am I also yet condemned as a sinner--
8 και μη καθως βλασφημουμεθα και καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν
and not because we have done evil that good may come, as we are slandered, and as some affirm that we teach--whose condemnation is just?
9 τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
What then? Do we excel? Not at all. For we have before proved both Jews and Gentiles to be all under sin.
10 καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις
As it is written, "Surely there is none righteous; no, not one.
11 ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον
There is none that understands; there is none that seeks after God.
12 παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
They are all gone out of the way: they are together become unprofitable. There is none that does good; there is not so much as one.
13 ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων
Their throat is an open sepulcher: with their tongues they have used deceit; the poison of asps is under their lips:
14 ων το στομα αρας και πικριας γεμει
their mouth is full of cursing and bitterness.
15 οξεις οι ποδες αυτων εκχεαι αιμα
Their feet are swift to shed blood.
16 συντριμμα και ταλαιπωρια εν ταις οδοις αυτων
Destruction and misery lurk in their paths;
17 και οδον ειρηνης ουκ εγνωσαν
but the path of peace they have not known.
18 ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων
There is no fear of God before their eyes."
19 οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω
Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and that all the world may be liable to punishment before God.
20 διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας
Wherefore, by works of law there shall no flesh be justified in his sight; because through law is the knowledge of sin.
21 νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων
But now, a justification which is of God, without law, is exhibited, attested by the law and the prophets:
22 δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
even a justification which is of God, through faith in Jesus Christ, for all, and upon all, who believe; for there is no difference.
23 παντες γαρ ημαρτον και υστερουνται της δοξης του θεου
For all, having sinned and come short of the glory of God,
24 δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου
are justified freely by his favor, through the redemption which is by Christ Jesus:
25 ον προεθετο ο θεος ιλαστηριον δια της πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων
whom God has set forth a propitiatory, through faith in his blood, for a demonstration of his own justice, in passing by the sins which were before committed, through the forbearance of God:
26 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
for a demonstration, also, of his justice in the present time, in order that he may be just, when justifying him, who is of the faith of Jesus.
27 που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως
Where, then, is boasting? It is excluded. By what law? of works? No: but by the law of faith.
28 λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου
We conclude, then, that by faith man is justified, without works of law.
29 η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων
Is he the God of the Jews only, and not of the Gentiles, also? Yes, of the Gentiles, also.
30 επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
Seeing there is one God, he will justify the circumcision by faith, and the uncircumcision through the faith.
31 νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν
Do we, then, make law useless through the faith? By no means: but we establish law.
