| New English Bible | Romans:3 | Novum Testamentum Graece (UBS.Ed.26) | ||
| 1 | Then what advantage has the Jew? | Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς; | ||
| 2 | What is the value of circumcision? Great, in every way. In the first place, the Jews were entrusted with the oracles of God. | πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. | ||
| 3 | What if some of them were unfaithful? Will their faithlessness cancel the faithfulness of God? | τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσεὶ; | ||
| 4 | Certainly not! God must be true though every man living were a liar; for we read in Scripture, 'When thou speakest thou shalt be vindicated, and win the verdict when thou art on trial.' | - That thou mayest be justified in thy words Ro.3.4 | Ps.51.4 | μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται, Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου | |
| 5 | Another question: if our injustice serves to bring out God's justice, what are we to say? Is it unjust of God (I speak of him in human terms) to bring retribution upon us? | εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἀδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. | ||
| 6 | Certainly not! If God were unjust, how could he judge the world? | μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον; | ||
| 7 | Again, if the truth of God brings him all the greater honour because of my falsehood, why should I any longer be condemned as a sinner? | εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἐτι κἀγὼ ὡς ἀμαρτωλὸς κρίνομαὶ; | ||
| 8 | Why not indeed 'do evil that good may come', as some libellously report me as saying? To condemn such men as these is surely no injustice. | καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἐλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἐνδικόν ἐστιν. | ||
| 9 | What then? Are we Jews any better off? No, not at all! For we have already formulated the charge that Jews and Greeks alike are all under the power of sin. | There is None Righteous Ro.3.9-20 | Τί οὖν; προεχόμεθὰ; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἑλληνας πάντας ὑφ' ἀμαρτίαν εἶναι, | |
| 10 | This has scriptural warrant:
| - None is righteous, no, not one. Ro.3.10-12 | Ps.14.1-3 | Ps.53.1 | Ec.7.20 | καθὼς γέγραπται ὅτι Oὐκ ἔστιν δίκαιος οὐδὲ εἷς, | |
| 11 | no one who understands, no one who seeks God. | οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν. | ||
| 12 | All have swerved aside, all alike have become debased; there is no one to show kindness, no, not one. | πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. | ||
| 13 | Their throat is an open grave, they use their tongues for treachery, adders' venom is on their lips, | - Their throat is an open grave. Ro.3.13 | Ps.5.9 | Ps.140.3 | τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, | |
| 14 | and their mouth is full of bitter curses. | - Their mouth is full of curses and bitterness. Ro.3.14 | Ps.10.7 | ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει· | |
| 15 | Their feet hasten to shed blood, | - Their feet are swift to shed blood Ro.3.15-17 | Is.59.7-8 | ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, | |
| 16 | ruin and misery lie along their paths, | σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, | ||
| 17 | they are strangers to the high-road of peace, | καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν. | ||
| 18 | and reverence for God does not enter their thoughts.' | - There is no fear of God before their eyes Ro.3.18 | Ps.36.1 | οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν. | |
| 19 | Now all the words of the law are addressed, as we know, to those who are within the pale of the law, so that no one may have anything to say in self-defence, but the whole world may be exposed to the judgement of God. | Οἰδαμεν δὲ ὅτι ὁσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ· | ||
| 20 | For (again from Scripture) 'no human being can be justified in the sight of God' for having kept the law: law brings only the consciousness of sin. | - through the law comes knowledge of sin Ro.3.20 | Ps.143.2 | διότι ἐξ ἐργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἀμαρτίας. | |
| 21 | BUT NOW, quite independently of law. God's justice has been brought to light. The Law and the prophets both bear witness to it: | Righteousness through Faith Ro.3.21-31 | Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, | |
| 22 | it is God's way of righting wrong, effective through faith in Christ for all who have such faith—all, without distinction. | δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή· | ||
| 23 | For all alike have sinned, and are deprived of the divine splendour, | πάντες γὰρ ἡμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, | ||
| 24 | and all are justified by God's free grace alone, through his act of liberation in the person of Christ Jesus. | δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· | ||
| 25 | For God designed him to be the means of expiating sin by his sacrificial death, effective through faith. God meant by this to demonstrate his justice, because in his forbearance he had overlooked the sins of the past— | ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἱματι εἰς ἐνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἀμαρτημάτων | ||
| 26 | to demonstrate his justice now in the present, showing that he is himself just and also justifies any man who puts his faith in Jesus. | ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἐνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ. | ||
| 27 | What room then is left for human pride? It is excluded. And on what principle? The keeping of the law would not exclude it, but faith does. | Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμοὺ; τῶν ἐργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως. | ||
| 28 | For our argument is that a man is justified by faith quite apart from success in keeping the law. | λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἐργων νόμου. | ||
| 29 | Do you suppose God is the God of the Jews alone? Is he not the God of Gentiles also? Certainly, of Gentiles also, if it be true that God is one. | ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν, | ||
| 30 | And he will therefore justify both the circumcised in virtue of their faith, and the uncircumcised through their faith. | εἰπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. | ||
| 31 | Does this mean that we are using faith to undermine law? By no means: we are placing law itself on a firmer footing. | νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν. | ||
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