Romans 3
1 What is the advantage, then, of being a Jew? Or what is the good of circumcision?
τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης
2 Great in every way. First of all, because the Jews were entrusted with God’s utterances.
πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου
3 What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid!
τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει
4 God must prove true, though everyone prove a liar! As scripture says of God – “That you may be pronounced righteous in what you say, and gain your cause when people would judge you.”
μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησεις εν τω κρινεσθαι σε
5 But what if our wrongdoing makes God’s righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a person.) Heaven forbid!
ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω
6 Otherwise how can God judge the world?
μη γενοιτο επει πως κρινει ο θεος τον κοσμον
7 But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned 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 Why should we not say – as some people slanderously assert that we do say – “Let us do evil that good may come”? The condemnation of such people is indeed 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 follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin.
τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
10 As scripture says – “There is not even one who is righteous,
καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις
11 not one who understands, not one who is searching for God!
ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον
12 They have all gone astray; they have one and all become depraved; there is no one who is doing good – no, not one!”
παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
13 “Their throats are like opened graves; they deceive with their tongues.” “The venom of snakes lies behind their lips,”
ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων
14 “And their mouths are full of bitter curses.”
ων το στομα αρας και πικριας γεμει
15 “Swift are their feet to shed blood.
οξεις οι ποδες αυτων εκχεαι αιμα
16 Distress and trouble dog their steps,
συντριμμα και ταλαιπωρια εν ταις οδοις αυτων
17 and the path of peace they do not know.”
και οδον ειρηνης ουκ εγνωσαν
18 “The fear of God is not before their eyes.”
ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων
19 Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and to bring the whole world under God’s judgment.
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 no human being will be pronounced righteous before God as the result of obedience to Law; for it is Law that shows what sin is.
διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας
21 But now, quite apart from Law, the divine righteousness stands revealed, and to it the Law and the prophets bear witness –
νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων
22 the divine righteousness which is bestowed, through faith in Jesus Christ, on all, without distinction, who believe in him.
δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
23 For all have sinned, and all fall short of God’s glorious ideal,
παντες γαρ ημαρτον και υστερουνται της δοξης του θεου
24 but, in his loving kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus.
δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου
25 For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that people had 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 as a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the person who takes their stand on faith 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 What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith.
που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως
28 For we conclude that a person is pronounced righteous on the ground of faith, quite apart from obedience to Law.
λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου
29 Or can it be that God is the God only of the Jews? Isn’t he also the God of the Gentiles?
η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων
30 Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith.
επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως
31 Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν
