Romans 3
1 What advantage then hath the Jew? or what profit is there of circumcision?
1 Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια
WH ὠφελία
τῆς περιτομῆς;2 Much every way: chiefly, because that unto them were committed the oracles of God.
2 Πολὺ κατὰ πάντα τρόπον· πρῶτον μὲν γὰρ
WH [γὰρ]
ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.3 For what if some did not believe
A ⟨obey⟩
? shall their unbelief make the faith of God without effect?3 Τί γὰρ εἰ ἠπίστησάν τινες; Μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
4 Μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς
WH καθάπερ
γέγραπται, Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃςWH νικήσεις
ἐν τῷ κρίνεσθαί σε.5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance
ℵ ⟨his vengeance⟩
? (I speak as a man)5 Εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; Μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; — κατὰ ἄνθρωπον λέγω —
6 God forbid: for then how shall God judge the world?
6 Μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
7 For
ℵBA ⟨But⟩
if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?7 Εἰ γὰρ
WH δὲ
ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;8 And not rather, (as we be slanderously reported, and
B omit
as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.8 Καὶ μή — καθὼς βλασφημούμεθα, καὶ
WH [καὶ]
καθώς φασίν τινες ἡμᾶς λέγειν — ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; Ὧν τὸ κρίμα ἔνδικόν ἐστιν.9 What then? are we
A ⟨may we be⟩
better than they? No, in no wise: for we have before proved both JewsA ⟨Jews first⟩
and Gentiles, that they are all under sin;9 ¶ Τί οὖν; Προεχόμεθα; Οὐ πάντως· προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ’ ἁμαρτίαν εἶναι,
10 As it is written, There is none righteous, no, not one:
10 καθὼς γέγραπται ὅτι Οὐκ ἔστιν δίκαιος οὐδὲ εἷς·
11 There is none that understandeth, there is none that seeketh after God.
11 οὐκ ἔστιν ὁ
WH omit
συνιῶν, οὐκ ἔστιν ὁWH omit
ἐκζητῶν τὸν θεόν·12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no,
B omit
not one.12 πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν
WH ἠχρεώθησαν
· οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός·13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
13 τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν·
14 Whose mouth is full of cursing and bitterness:
14 ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει·
15 Their feet are swift to shed blood:
15 ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα·
16 Destruction and misery are in their ways:
16 σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
17 And the way of peace have they not known:
17 καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν·
18 There is no fear of God before their eyes.
18 οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
19 ¶ Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ·
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
20 διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ· διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
21 Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν·
22 Even the righteousness of God which is by faith of Jesus Christ
B ⟨of Christ⟩; A ⟨in Christ Jesus⟩
unto all and upon allℵBA omit
them that believe: for there is no difference:22 δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ
WH [Ἰησοῦ]
χριστοῦ εἰς πάντας καὶ ἐπὶWH omit
πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή·23 For all have sinned, and come short of the glory of God;
23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν χριστῷ Ἰησοῦ·
25 Whom God hath set forth to be a propitiation through faith
A omit
in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;25 ὃν προέθετο ὁ θεὸς ἱλαστήριον, διὰ τῆς
WH omit
πίστεως, ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων,26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
26 ἐν τῇ ἀνοχῇ τοῦ θεοῦ· πρὸς [+]
WH τὴν
ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
27 Ποῦ οὖν ἡ καύχησις; Ἐξεκλείσθη. Διὰ ποίου νόμου; Τῶν ἔργων; Οὐχί, ἀλλὰ διὰ νόμου πίστεως.
28 Therefore
ℵA ⟨For⟩
we conclude that a man is justified by faith without the deeds of the law.28 Λογιζόμεθα οὖν πίστει
WH γὰρ
δικαιοῦσθαι [+]WH πίστει
ἄνθρωπον, χωρὶς ἔργων νόμου.29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
29 Ἢ Ἰουδαίων ὁ θεὸς μόνον; Οὐχὶ δὲ
WH omit
καὶ ἐθνῶν; Ναὶ καὶ ἐθνῶν·30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
30 ἐπείπερ
WH εἴπερ
εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως.31 Do we then make void the law through faith? God forbid: yea, we establish the law.
31 Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο· ἀλλὰ νόμον ἱστῶμεν
WH ἱστάνομεν
.About the Greek Text
The Greek text displayed here follows The New Testament in the Original Greek: Byzantine Textform, edited by Maurice A. Robinson and William G. Pierpont (2nd ed., 2018). This has been collated, however, with the Greek text of Westcott and Hort (first published in 1881), and the variants are recorded in the notes.