Romans Chapter 3 Verses

1    τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης

      Then what (is) the prerogative (excessive) (perisson) of the Jew, or what the benefit of the circumcision?

2    πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου

      Much according to every manner! First indeed because they were entrusted with the oracles of God

3    τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει

      For what if some disbelieved? Their unbelief shall not nullify the faith of God. (second clause reads:

μη   η      απιστια            αυτων           την    πιστιν                              του    θεου   καταργησει

me  he     apistia             auton             ten    pistin                              tou    theou   katargesei

no the unbelief/unfaith of them(theirs)the faith/belief(faithfulness?) of the God shall be nullifying

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

      No! It may not be! Let God be true, yet every man liar, as it has been written: ‘So that always You may be justified in Your sayings and You should be conquering when You are judged.’

5    ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω

      Yet if our unrighteousness commends the righteousness of God, what shall we say? God is not (or “is God not…” “no unjust the God the one bringing/carrying on the indignation…”) unjust Who brings wrath? (I am speaking as human)

6    μη γενοιτο επει πως κρινει ο θεος τον κοσμον

      It may not be! Else (since) 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

      For if the truth of God through my lie abounds exceedingly to His glory, why am I also still judged 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 according as we are being blasphemed and according as they assert some of us to be saying, that we should be doing evil that good may come, whose condemnation is just.

9    τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι

      What then? Are we better? Undoubtedly not; we previously charged both Jews and Greeks to all be under sin,

10  καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις

      according as it has been written that, ‘There is none righteous; not even one

11  ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον

      not one is understanding; not one seeks out God

12  παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

      all avoid; together (literally “simultaneously” hama ) they are useless; not one does kindness, not even one.

13  ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων

      Their throat is an open sepulchre; with their tongues they defraud; venom of asps [is] under their lips

14  ων το στομα αρας και πικριας γεμει

      whose mouth is full of cursing and bitterness

15  οξεις οι ποδες αυτων εκχεαι αιμα

      Swift (literally ‘sharp) their feet to shed blood

16  συντριμμα και ταλαιπωρια εν ταις οδοις αυτων

      bruise and wretchedness in their ways

17  και οδον ειρηνης ουκ εγνωσαν

      and way of peace they knew not.

18  ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων

      No fear of God is 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

      Yet (but) we know that whatever the Law says, it speaks to those in the Law, that every mouth may be stopped and the entire world may be subjected to the justice of God.

20  διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας

      Therefore by the deeds of Law not shall be justified all flesh in His sight, for through Law is recognition of sin.

21  νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων

      Yet now apart from Law, righteousness of God has been made to appear, being witnessed 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

      yet righteousness of God through faith of Jesus Christ into all and on all the faithful, for [there] is no distinction

23  παντες γαρ ημαρτον και υστερουνται της δοξης του θεου

      for all sinned and lack of the glory of God,

24  δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου

      being justified freely of His grace through the redemption (deliverance, ransom) that is in 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 purposed (placed before) a propitiation through the faith in His blood, a display of His righteousness through the (remission) passing over of past sins

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

      in the forbearance of God for demonstration of His justice in the present season (era), that He be just and Justifier of the one with faith of Jesus.

27  που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως

      Where then is boasting? (literally: “Where then the boasting?”) It is barred (literally “locked out”). Through which law? Not of the works, but through law of faith.

28  λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου

      We reckon then humans to be justified by faith apart from works of law.

29  η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων

      Or is the God only of Jews, yet not also of gentiles? (lit: nations: ethnon) Yes, also of Gentiles,

30  επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως

      since it is that (or: “If it is that) one is the God Who shall justify the circumcision out of faith, and uncircumcision through faith.

31  νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν

      We are then nullifying Law through faith? May it not be; but (but rather) we establish law.