Romans 3

Romans 3 - Versions
Romans 3 Text (WEB) Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted with the oracles of God. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, and might prevail when you come into judgment." But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. May it never be! For then how will God judge the world? For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin. As it is written, "There is no one righteous; no, not one. There is no one who understands. There is no one who seeks after God. They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one." "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips;" "whose mouth is full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and misery are in their ways. The way of peace, they haven't known." "There is no fear of God before their eyes." Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. Do we then nullify the law through faith? May it never be! No, we establish the law.
Romans 3 Text (Hebrew) ועתה מה הוא יתרון היהודי ומה היא תועלת המילה׃ הרבה מכל פנים בראשון כי הפקדו בידם דברי אלהים׃ כי מה הוא אם מקצתם לא האמינו היבטל חסרון אמונתם את אמונת אלהים׃ חלילה אבל יהי האל הוא הנאמן וכל האדם כזב ככתוב למען תצדק בדברך תזכה בשפטך׃ ואם עולתנו תרומם את צדקת האלהים מה נאמר הכי יש עול באלהים המשלח חרון אפו לפי דרך בני אדם אנכי מדבר׃ חלילה שאם כן איך ישפט האלהים את העולם׃ כי אם על ידי כזבי תרבה ותפרץ אמת אלהים לתהלתו למה זה אני אשפט עוד כחוטא׃ ולא נעשה כדבר מחרפינו ומקצת מוציאי דבה עלינו לאמר הנה אמרים נעשה הרע למען יצא הטוב אשר דינם יבא עליהם בצדק׃ ועתה מה הוא היש לנו מעלה יתרה לא במאומה כבר הוכחנו כי גם היהודים גם היונים כלם הם תחת החטא׃ ככתוב אין צדיק אין גם אחד׃ אין משכיל אין דרש את אלהים׃ הכל סר יחדו נאלחו אין עשה טוב אין גם אחד׃ קבר פתוח גרונם לשונם יחליקון חמת עכשוב תחת שפתימו׃ אשר אלה פיהם מלא ומררות׃ רגליהם ימהרו לשפך דם׃ שד ושבר במסלותם׃ ודרך שלום לא ידעו׃ אין פחד אלהים לנגד עיניהם׃ ואנחנו ידענו כי כל מה שאמרה התורה מדברת אל אלה אשר תחת התורה למען יסכר כל פה והיה כל העולם מחיב לפני אלהים׃ יען אשר ממעשי התורה לא יצדק לפניו כל בשר כי על ידי התורה דעת החטא׃ ועתה בבלי תורה צדקת אלהים לאור יצאה אשר העידו עליה התורה והנביאים׃ והיא צדקת אלהים באמונת ישוע המשיח אל כל ועל כל אשר האמינו בו כי אין הבדל׃ כי כלם חטאו וחסרי כבוד אלהים המה׃ ונצדקו חנם בחסדו על ידי הפדות אשר היתה במשיח ישוע׃ אשר שמו האלהים לפנינו לכפרת על ידי האמונה בדמו להראות את צדקתו אחרי אשר העביר את החטאים שנעשו לפנים בעת חמלת אלהים׃ להראות את צדקתו בעת הזאת להיותו צדיק ומצדיק את בן אמונת ישוע׃ ועתה איה ההתהללות הלא נשבתה ועל ידי תורת מה העל ידי תורת המעשים לא כי על ידי תורת האמונה׃ לכן נחשב כי באמונה יצדק האדם בבלי מעשי תורה׃ או האלהים רק אלהי היהודים הלא גם אלהי הגוים אכן גם אלהי הגוים הוא׃ כי אחד האלהים המצדיק את המולים מתוך האמונה ואת הערלים על ידי האמונה׃ ועתה המבטלים אנחנו את התורה על ידי האמונה חלילה אך מקימים אנחנו את התורה׃
Romans 3 Text (Greek) τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης πολυ κατα παντα τροπον πρωτον μεν οτι επιστευθησαν τα λογια του θεου τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησεις εν τω κρινεσθαι σε ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω μη γενοιτο επει πως κρινει ο θεος τον κοσμον ει δε η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι και μη καθως βλασφημουμεθα καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις ουκ εστιν συνιων ουκ εστιν εκζητων τον θεον παντες εξεκλιναν αμα ηχρεωθησαν ουκ εστιν ποιων χρηστοτητα εως ενος ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων ων το στομα αρας και πικριας γεμει οξεις οι ποδες αυτων εκχεαι αιμα συντριμμα και ταλαιπωρια εν ταις οδοις αυτων και οδον ειρηνης ουκ εγνωσαν ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων δικαιοσυνη δε θεου δια πιστεως χριστου εις παντας τους πιστευοντας ου γαρ εστιν διαστολη παντες γαρ ημαρτον και υστερουνται της δοξης του θεου δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου ον προεθετο ο θεος ιλαστηριον δια πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων εν τη ανοχη του θεου προς την ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως λογιζομεθα γαρ δικαιουσθαι πιστει ανθρωπον χωρις εργων νομου η ιουδαιων ο θεος μονον ουχι και εθνων ναι και εθνων ειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστανομεν
Romans 3 Text (Latin) Quid ergo amplius Judæo est ? aut quæ utilitas circumcisionis ? Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei. Quid enim si quidam illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit. Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris. Si autem iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ? secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum ? Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor ? et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est. Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse, sicut scriptum est : Quia non est justus quisquam : non est intelligens, non est requirens Deum. Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum. Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum : quorum os maledictione, et amaritudine plenum est : veloces pedes eorum ad effundendum sanguinem : contritio et infelicitas in viis eorum : et viam pacis non cognoverunt : non est timor Dei ante oculos eorum. Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo : quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati. Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis. Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio : omnes enim peccaverunt, et egent gloria Dei. Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu, quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi. Ubi est ergo gloriatio tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei. Arbitramur enim justificari hominem per fidem sine operibus legis. An Judæorum Deus tantum ? nonne et gentium ? Immo et gentium : quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem. Legem ergo destruimus per fidem ? Absit : sed legem statuimus.
Romans 3 Text (KJV) What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? 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. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. 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. 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. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.

Romans 3
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SERMONS, ESSAYS AND OPINIONS
CONTENTS

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