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| [1]τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης |
[1]What then is the superiority of the Jew? Or what is the advantage of circumcision? |
| [2]πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου |
[2]Much, every way. And first, because to them were intrusted the oracles of God. |
| [3]τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει |
[3]For if some of them have not believed, have they, by their not believing, made the faith of God inefficient? |
| [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 |
[4]Far be it: for God is veracious, and every man false: as it is written: That thou mightest be upright, in thy declarations; and be found pure, when they judge thee. |
| [5]ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω |
[5]But if our iniquity establish the rectitude of God, what shall we say? Is God unrighteous, when he inflicteth wrath? (I speak as a man.) |
| [6]μη γενοιτο επει πως κρινει ο θεος τον κοσμον |
[6]Far from it. Otherwise how will 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 |
[7]But if the truth of God hath been furthered by my falsehood, to his glory; why am I then 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 |
[8]Or shall we say as some have slanderously reported us to say: We will do evil things, that good [results] may come? The condemnation of such is reserved for justice. |
| [9]τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι |
[9]What then, have WE the superiority, when we have before decided as to both Jews and Gentiles, that all of them are under sin? |
| [10]καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις |
[10]As it is written: There is none righteous; no, no one: |
| [11]ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον |
[11]and none that understandeth; nor that seeketh after God. |
| [12]παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος |
[12]They have all turned aside, together; and become reprobates. There is none that doeth good; no, not one. |
| [13]ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων |
[13]Their throats are open sepulchres, and their tongues treacherous; and the venom of the asp is under their lips. |
| [14]ων το στομα αρας και πικριας γεμει |
[14]Their mouth is full of cursing and bitterness; |
| [15]οξεις οι ποδες αυτων εκχεαι αιμα |
[15]and their feet are swift to shed blood. |
| [16]συντριμμα και ταλαιπωρια εν ταις οδοις αυτων |
[16]Destruction and anguish are in their paths: |
| [17]και οδον ειρηνης ουκ εγνωσαν |
[17]and the path of peacefulness they have not known: |
| [18]ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων |
[18]and the fear of God is not 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 |
[19]Now we know, that whatever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world be guilty before God. |
| [20]διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας |
[20]Wherefore, by the deeds of the law, no flesh is justified before him: for, by the law, sin is known. |
| [21]νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων |
[21]But now, the righteousness of God without the law, is manifested; and the law and the prophets testify of it: |
| [22]δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη |
[22]even the righteousness of God, which is by faith in Jesus Messiah, for every one, and on every one, that believeth in him: for there is no distinction; |
| [23]παντες γαρ ημαρτον και υστερουνται της δοξης του θεου |
[23]for they have all sinned, and failed of the glory of God. |
| [24]δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου |
[24]And they are justified gratuitously, by grace, and by the redemption which is in Jesus Messiah; |
| [25]ον προεθετο ο θεος ιλαστηριον δια της πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων |
[25]whom God hath preconstituted a propitiation, by faith in his blood, because of our sins, which we before committed, |
| [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 |
[26]in the space which God in his long suffering gave to us, for the manifestation of his righteousness at the present time; that he might be righteous, and might with righteousness justify him who is in the faith of our Lord Jesus Messiah. |
| [27]που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως |
[27]Where then is glorying? It is annihilated. By what law? by that of works? Nay: but by the law of faith. |
| [28]λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου |
[28]We therefore conclude, that it is by faith a man is justified, and not by the works of the law. |
| [29]η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων |
[29]For, is he the God of the Jews only, and not of the Gentiles? Nay: of the Gentiles also. |
| [30]επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως |
[30]Because there is, one God, who justifieth the circumcision by faith, and the uncircumcision by the same faith. |
| [31]νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν |
[31]Do, we then nullify the law by faith? Far be it. On the contrary, we establish the law. |