Romans, chapters 1-4: still doesn't prohibit homosexuality

Παυλος, δουλος Υησου Χριστου, κλητος αποστολος αφωροσμενος εις ευαγγελιον θεου

* Paul, a slave of Christ Jesus, called one sent out, set apart in the good news of God,

“Paul” does not say it is the good news of Jesus Christ.

Ο προεπηγγειλατε δια των προφητων αυτου εν γραφαις αγιαις

 Which he promised before through his prophets in the holy writings,

And here is how we know this “Paul” is not Judean:  A Judean (let alone a Pharisee) would know that the Navi’im were not predicting anything.

περι του αυτου του γενομενου εκ σπερματος Δαυιδ, κατα σαρκα

* Concerning his Son, having come from the seed of David according to the flesh

This “Paul” seems acquainted with Matthew’s “gospel.”

του ορισθεντος υιου θεου εν δυναμει κατα πνευμα αγιωσυνξς εξ αναστασεως νακρων Ιησου Χριστου του κυριου ημων

* Having been declared to be the Son of God in power according to the spirit of holiness from his standing up of the corpses, Jesus Christ our Lord,

δι ου ελαβομεν χαριν και αοστολην εις υπακοην πιστεως εν πασιν τοις εθνεσιν θποερ του ονοματος αυτου

* Through whom we have received favor and sent-outness into obedience of faith in all the nations on behalf  of his name,

εν οις εστε και υμεις κλητοι Ιησου Χριστου

* In you who are called of Jesus Christ,

πασιν τοις ουσιν εν Ρωμη αγαπητοις θεου, κλητοις αγιοις χαρις υμιν και ειρηνη απο θεου πατρος ημων και κυριου Ιησου Χριστου

* To all those in Rome beloved by God called holy ones:  Favor to you and peace, from God our Father and the Lord Jesus Christ.

Πρωτον μεν ευχαριστω τω θεω μου δια Ιησου Χριστου περι παντων υμων οτι η πιστις υμων καταφφελλεται εν ολω τω κοσμω

* First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world

“Paul” returns to the device of thanking “his” god.

μαρτυς γαρ μου εστινγ ο θεος ω λατρευω εν τω πνευματι μου εν τω ευαγγειω του υιου αυτου ως αδιαλειπτως μνειαν υμων ποιουμαι

* God is my witness, whom I serve with my spirit in the good news of his Son, how unceasingly I mention you

παντοτε επι των προσευχων μου δεομενος ει πως ηδη ποτε ευοδωθησομαι εν τω θεληματι του θεου ελθειν προς υμας

* Always in my prayers, if perhaps now at length I will be prospered by the will of God to come to you. 

Επιποθω αρ ιδειν υμας ινα τι μεταδω χαρισμα υμιν πνευματικον εις το στηριχθηναι υμας

* I long to see you, in order that I may impart to you some spiritly gift to strengthen you—

τουτο δε εστιν συμπαρακληθηναι εν υμιν δια της εν αλληλοις πιστεως υμων τε και εμου

* This is, to be comforted together in each other’s faith, both yours and mine.

Ου θελω δε υμας αγνοειν αδελφοι οτι πολλακις προεθεμην ελθειν προς υμας και κεωλυθην αχρι του δευρο ινα τινα καρπον σχω και εν υμιν καθως και εν τοις λοιποις εθνεσιν

* I do not wish you to be ignorant, brothers, that many times I have meant to come to you and was hindered until the present, in order that I may have some fruit among you and also among the rest of the nations.

* “Paul” uses “nations” for its sound of authenticity.  Why not say “among the other brothers”?

Ελλησιν τε και βαρβαροις σοφοις  τε και ανοητοις οφειλετης ειμι

* I am a debtor to both Greeks and barbarians, both to the wise and to the foolish.

And his use of “Greeks and barbarians,” particularly after calling them “natios” says this “Paul” is Greek, not Judean.

ουτως το κατ εμε προθυμον και υμιν τοις εν Ρωμη ευαγγελισασθαι

* So as to me, there is readiness to bring the good news to you in Rome.

Ου γαρ επαισχυνομαι το ευαγγελιον δυναμις γαρ θεου εστιν εις σωτηριαν παντι τω πιστευοντι Ιουδαιω τε πρωτον και Ελληνι

* I am not ashamed of the good news, for it is the power of God in salvation to everyone who believing, to the Judean first and to the Greek.

But not, it would seem, to “barbarians.”

Δικαιοσυνη γαρ θεου εν αυτω αποκαλυπτεται εκ πιστεως εις πιστιν καθως γεγραπται ο δε δικαιος εκ πιστεως  ζησεται

* Righteousness of God is revealed in it from faith to faith, as it has been written, “The righteous shall live by faith.” 

The first inaccurate reference, of what I am sure will be many. Ex 18:3 “He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign LORD.”

Αποκαλυπτεται γαρ οργη θεου απ ουρανου επι πασαν ασεβειαν και αδικιαν ανθρωπων των την αληθειαν εν αδικια κατεχοντων

* For the wrath of God is revealed from heaven on all ungodliness and unrighteousness of humans, who suppress the truth by their unrighteousness.

Διοτι το γνωστον του θεου φανερον εστιν εν αυτοις ο θεος γαρ αυτοις εφανερωσεν

* Because what can be known about God is manifest in them, because God revealed it to them.

Τα γαρ αορατα αυτου απο κρισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις καιειοτης εις το ειναι αυτουσ αναπολογητους

* For his invisible things from the creation of the world,  being understood are understood by the things made, his eternal power and divinity, to be them without excuse.

Διοτι γνοντες τον θεον ουχ ως θεον εδοξασαν η ηυχαριστησαν αλλ εματαιωθησαν εν τοις διαλογισμοις αυτων και εσκοτισθη η ασυνετος αυτων καρδια

* Because having known God, they did not glorify or thank him, but they became futile in their thinking, and their foolish hearts were darkened.

φασκοντες ειναι σοφοι εμωρανθησαν

 * Professing to be wise, they became fools,

και ηλλαξαν την δοξαν του αφθαρτου θεου εν ονοιωματι εικονος φθαρτου ανθρωπου και πετεινων και τετραποδων και ερπετων

* And changed the glory of the immortal God into the likeness of an image of a mortal man and birds and animals and creeping things.

Διο παριδωκεν αυτους ο θεος εν ταις εποθυμιαις των καρδιων αυτων εις ακαθαρσιαν του ατιμαξεσθαι τα σωματα  αυτων εν αυτοις

* Therefore God gave them up in the desires of their hearts, to uncleanness, their bodies to be dishonored in themselves,

οιτινες μεηλλαξαν την αληθειαν του θεου εν τω ψευδει και εσεβασθησαν και ελατρευσαν τη κτισει παρα τον κρισαντα ος εστιν ευλογητος εις τους αιωνασ αμην

* Because they changed the truth about God into a lie and reverenced and served the created thing rather than the Creator, who is blessed into the ages! Amen.

Διο τουτο παρεδωκεν αυτους ο θεος εις παθη ατιμιας αι τε γαρ θηλειαι αυτων μετηλλαξαν την φυσικην χρησιν εις την παρα φυσιν

* Because of this reason God gave them up to passions of dishonor. For their women exchanged natural relations for those contrary to nature;

We have previously noted that Judean concern was for ownership of the progeny.  The female was contracted to produce progeny.  A female who refused to produce progeny would be acting “contrary to nature.”  A female who publicly got herself into a situation where she might produce progeny that was not from the man she was contracted to would also be acting “contrary to nature” (since it that involves the dual crime of theft of progeny and of fraud in attempting to pass the stolen progeny off as the property of the man to whom she is under contract).  Messalina, in her very public competition with the leader of the prostitute’s guild, acted “contrary to nature.’  Sabina, in her very public affair with Suetonius, also acted “contrary to nature.”

ομοιως τε και οι αρσενες αφεντες την φυσικην σρχσιν της θηλειας εξεκαυθησαν εν τη ορεξει αυτων εις αλληλους αρσενες εν αρσεσιν την ασχημοσυνην κατεργαζομενοι και την αντιμισθιαν ην εδιε της πλανης αυτων εν εαυτοις απολαμβανοντες

* Males having left the natural use of the female and were enflamed with their desire for one another, males with males working out the shame and the recompense which was necessary in their error, they were receiving in themselves.

The “natural use of the female” was to produce progeny.  Males desire progeny to continue their family line and inheritance.  Males, rather than using females to produce offspring, adopted males, grafting them onto their family lines (and simultaneously causing the family of the adoptee to be discontinued as a result of the loss of the adoptee).  Augustus, Tiberius, Caligula, Claudius, Vespasian (who adopted Josephus), and Titus all did this.  Whether or not this is “authentic” Paul, it is a slap at the Imperial practice of adoption as a means of creating heirs.

Και καθως ουκ εδοκιμασαν τον θεον εχειν εν επογνωσει παρεδωκεν αυτους ο θεος εις αδοκιμον νουν ποιειν τα μη καθηκοντα

* Since they did not approve to have God in their knowledge, God handed them over to a depraved mind to do things that are not fitting.

Roman Imperial history has enough examples of “not fitting” things that are not homosexual acts that it is not necessary to read this as a reference to homosexuaulity.

πεπληρωμενος παση αδικια πονηρια παονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας 

* Being filled with all unrighteousness, wickedness, covetousness, malice.  Full of envy, murder, strife, deceit, maliciousness. Gossips,

κακαλαλους θεοστυγεις υβριστας υπερηφανους αλαζονας εφευρετας κακων γονευσιν απειθεις

* Slanderers, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents,

ασυνετους ασυνυετους αστοργους ανελεημονας

 * Ignorant, untrustworthy, without affection, unmerciful.

οιτινες το δικαιωμα του θεου επιγνοντες οτι οι τα τοιαυτα πρασσοντες αξιοι θανατου εισιν ου μονον αυτα ποιουσιν αλλα και συνευδοκουσιν τοις παρσσουσιν

* Who, having known the righteous judgment of God, that those doing such things are worthy of death, they not only do them but are approving of those who practice them.

Διο αναπολογητος ει ω ανθτρπε πας ο κρινων εν ω γαρ κρινεις τον ετερον σεαυτον κατακρινεις τα γαρ αυτα πρασσεις ο κρινων 

* Therefore you are inexcusable, O man, each who judges, that which you judge the other you condemn yourself. The one who judges does the same things.

“O man,” not “brothers.”

Οιδαμεν δε οτι το κρινα του θεου εστιν κατα αληθειαν επι τους τα τοιαυτα παρσσοντας

* We know that the judgment of God is according to truth on those doing such things

Λογιζη δε τουτο ω ανθρωπε ο κρινων τους τα τοιαυτα πρασσοντας και ποιων αυτα οιτ συ εκφευξη το κριμα του θεου

* Do you reckon this, O man—who judges those who do such things and who does them—that you will escape the judgment of God?

Again, “O man,” not “brothers.”

Η του πλουτου της κρηστοτητος αυτου και της ανοχης και της μακροθυμιας καταφρονεις αγνοων οτι το κρηστον του θεου εις μετανοιαν σε αγει

* Or do you despise the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?

Κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως του θεου

* Because of your hard and unrepentant heart you treasure up wrath to yourself on a day of wrath and revealing of God’s righteous judgment.

ος αποδωσιε κεσατω κατα τα αργα αυτου 

* He will give to each one according to his works:

τοις μεν καθ υπομονην εργου αγαθου δοηαν και τιμην και αφθαρσιαν ζητουσιν ζωην αιωνιον

* To those who with endurance in good work are seeking glory and honor and immortality, eternal life;

τοις δε εξ εριθειας και απειθουσι τη αληθεια πειθομενοις δε τη ακιδια οργη και θυμος

* To those of self-interest and who disobey the truth, being persuaded in unrighteousness, wrath and anger.

θλιψις και στενοχωρια επι πασαν ψυχην ανθρωπου του κατεργαζομενου το κακον ιουδαιου τε προωτον και Ελληνος

* There will be tribulation and distress for every soul that produces evil,  Judean first and Greek,

δοξα δε και τιμη και ειρηνη παντι τω εργαζομενω το αγαθον ιουδαιω τε πρωτον και Ελληνι

* But glory and honor and peace for everyone who works good, Judean first and Greek.

Ου γαρ εστιν προσωπολημψια παρα τω θεω

* For God shows no partiality.

Οσοι γαρ ανομως ημαρτον ανομως και απολουνται και οσοι εν νομω ημαρτον δια νομου καρθησονται

* As many as are without law sinned, without law will also perish, and as many as n law have sinned will be judged by the law.

Ου γαρ οι ακροαται νομου διαιοι παρα τω υεω αλλ οι ποιηται νομου δικαιωθησονται

* For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

Οταν γαρ εθνη τα μη νομον εχοντα φυσει τα του νομου ποιωσιν ουτοι νομον μη  εχοντες εαυτοιςεισιν νομος

* When nations, which not having the law, practice the things of the law by nature, these not having law are a law to themselves.

οιτινες ενδεικνυνται το εργον του νομου γραπτον εν ταις καρδιας αυτων συμμαρτυρουσης αυτων της συνειδησεως και μεταξυ αλληλων των λογισμων κατηγορουντων η και απολογουμενων

* Those who show the work of the law written on their hearts, their conscience bearing witness, and between one another the thoughts accusing or even defending 

εν ημερα κρινει ο θεοσ τα κρυπτα των ανθρωπων κατα το ευαγγελιον μου δια χριστου Ιησου

* On that day when God judges the secrets of men, according to my good news through Christ Jesus.

“According to Paul’s” good news, not the good news according to someone else, which indicates that the other good newses, according to others, were already incirculation.

Ει δε συ Ιουδαιος επονομαζη και επαναπαυη νομω και καυζασαι εν θεω

* But if you are named yourself a Judean and rely on the law and boast in God

και γινωσκεις το θελημα δοκιμαζεις τα διαφεροντα κατηχοθμενος εκ του νομου

* And know the will and approve the things that are more excellent, being instructed from the law;

πεποιθας τε σεαυτον οδηγον ειναι τυφλων φως των εν σκοτει

* And you are persuaded to be yourself a guide to the blind, a light to those who are in darkness,

This is an inaccurate reference to Isaiah 42:16 “I will lead the blind along an unfamiliar way; I will guide them down paths they have never traveled.”

παιδευτην αφρονων διδασκαλον νηπιων εχοντα μορφωσιν της γνωσεως και της αληθειας εν τω νομω

* An instructor of the foolish, a teacher of babies, having the form of knowledge and of truth in the—

ο ουν διδασκων ετερον σεαυτον ου διδασκεις ο κηρυσσων μη κλεπτειν κλεπτεις

* Therefore the one teaching others, do you not teach yourself? While you proclaim not to steal, do you steal?

Ο λεγων μη μοιχευειν μοιχευεις ο βδελυσσομενος τα ειδωλα ειροσυλεις

* You who say not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

ος εν νομω καυχασαι δια της παραβασεως του νομου τον θεον αντιμαζεις

 * You who boast in the law, through transgression of law dishonor God.

Το γαρ ονομα του θεου δι υμας βλασφημειται εν τοις εθνεσιν καθως γεγραπται

* The name of God through you is blasphemed among the Gentiles, as it has been written

.

This is an inexact quote:  Ez 36:20  “And wherever they went among the nations they profaned my holy name, for it was said of them, 'These are the LORD's people, and yet they had to leave his land.”  Arguably,”Paul” uses it to justify why Hadrian expelled the Judeans from Jerusalem.

Περιτομη μεν γαρ ωφελει εαν νομον πρασσης δε παραβατης νομου ης η περιτιμη σου ακροβθστια γεονεν

* Circumcision indeed profits if you do the law, however if you are a transgressor of law, your circumcision becomes uncircumcision.

That makes no sense.  You do not become “unJudean” by breaking the law.  You become a Judean who broke the law.  It happens.

Εαν ουν η αδροβθστια τα δικαιωματα του νομου φυλασση ουχ η ακροβυστια αυτου εις περιτομηην λογισθηεσεται

* Therefore if an uncircumcised keeps the requirements of the law, is his uncircumcision not rreckoned as circumcision?

Και κρινει η εκ φυσεως αρροβυστια νομον τελουσα σε τον δια γραμματος και περιτομης παραβατην νομου

* The uncircumcised by nature, fulfilling the law, judges you who have the letter and circumcision transgressing the law.

Ου γαρ ο εν τω φανερω Ιουδαιος εστιν ουδε η εν τω φανερω εν σαρκι περιτομη

* For one is not in, who is outwardly Judean, nor in [is] the outward circumcision in flesh

Αλλ ο εν τω κρυπτω Ιουδαιος και περιτομη καρδιας εν πνευματι ου γραμματι ου ο επαινος ουκ εξ ανθρωπων αλλ εκ του θεου

* But the one in inwardly a Judean, and circumcision is of the heart in the spirit, not in the letter. His praise is not from man but from God.

Τι ουν το περισσον του Ιουδαιου η τις η ωφελεια της περιτομης 

* What superiority [has] the Judean? Or what is the profit of circumcision?

Πολυ κατα παντα τροπον πρωτον μεν γαρ οιτ επιστευθησαν τα λογι του θεου

 * Much in every way. First, the Judeans were entrusted with the words of God.

            The traditional translation of this is “oracles” of God.  However, we are meant to believe this is “Paul,” a Pharisee, who would know that the Navi’im were not oracles.

Τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καραργησει 

* What if some believed? Will their unbelief nullify the faith of God?

Μη γενοιτο γενεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησεις εν τω κρινεσθαι σε

 * May it never be.  Let God be true, each man a liar, as it has been written,

* “That you should be justified in your words,
and prevail your being judged.”

An inaccurate quote from Psalms 51:4:  “Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge.”

Ει δε η αδικια ημων θεου δικαιοσυνην συνιστησι τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην ανθρωπον λεγω

* If our unrighteousness commends God’s righteousness, what will we say? God is unrighteous inflicting wrath on us? I speak according to man.

μη γενοιτο επει πως κρινει ο θεος τον κοσμον 

* May it not be. Otherwise then how will God judge the world?

Ει δε η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι

* If God’s truth in my lie abounded to his glory, why am I still judged a sinner?

Και μη καθως βλασφημουμεθα και καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν

* And why are we not slanderously charged as some affirm we say let us do evil that good might come?—as some people slanderously charge us with saying. Their condemnation is just.

Τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ Ιουδαιους τε και ελληνας παντας θφ αμαρτιαν ειναι

* What then? Are we better? Not at all.  We already charged Judeans and Greeks, are all under sin,

καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις

*  As it has been written:

“None is righteous, not one;

If this is a quote, the source has been lost.  It is not even an inaccurate quote from the Judean canon.

ουκ εστιν συνιων ουκ εστιν εκζητων τον θεον

* No one understanding;
no one seeking for God.

παντες εξεκλιναν αμα ηχρεωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

* All turned away; together they became worthless;
no one doing good,
not even one.”

            This is an inaccurate quote from Psalms 53:3:  Everyone has turned away, all have become corrupt; there is no one who does good, not even one.

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

* “Their throat is an open grave;
they use their tongues to deceive.”
“The venom of asps is under their lips.”

These are two inaccurate quotes from Psalms.  Psalm 5:9: Not a word from their mouth can be trusted; their heart is filled with malice. Their throat is an open grave; with their tongues they tell lies.”  Psalm 140:3:  “They make their tongues as sharp as a serpent's; the poison of vipers is on their lips

Ων το στομα αρας και πικριας γεμει

* Their mouth is full of curses and bitterness.

              An inaccurate quote from Psalms 10:7:  “His mouth is full of lies and threats; trouble and evil are under his tongue.”

οξεις οι ποδες αυτων εκχεαι αιμα

* “Their feet are swift to shed blood;

An inaccurate quote from Isaiah 59:7:  “Their feet rush into sin; they are swift to shed innocent blood.”

συντριμμα και ταλαιπωρια εν ταις οδοις αυτων

* Ruin and misery are the ways of them,

If this is a quote, the source has been lost.  It is not in the Judean canon.

και οδον ειρηνης ουκ εγνωσαν

*And the way of peace they did not know.”

If this is a quote, the source has been lost.  It is not in the Judean canon.

Ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων

* “There is no fear of God before their eyes.”

From Psalm 36:1:  “There is no fear of God before their eyes.”

Οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω

* We know that whatever the law says, it speaks to those who are under the law, so that every mouth might be stopped, and all the world be under judgment to God.

Excellent Greek.  Unlike Paul’s Greek in Philemon, Philippians and 1 Thess.

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

* Therefore by works of the law, no flesh will be justified before him, through the law knowledge of sin.

This makes no sense. 

Νθνι δε χορις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προητων

* Apart from law, the righteousness of God has been revealed, being borne witness to by the law and the prophets—

This does not make sense.

δικαιοσυνη δε θεου δια πιστεως Ιησου Χριστου εις παντας τους πιστευοντας ου γαρ εστιν διαστολη

* The righteousness of God through faith in Jesus Christ toward all believing. For there is no distinction:

παντες γαρ ημαρτον και υστερουνται της δοξης του θεου

* For all have sinned and come short of the glory of God,

δικαιουμενοι δωρεαν τη  αυτου καριτι δια της απολυτρωσεως της εν χριστω Ιησου

* Being justified freely by his favor, through the redemption which [is] in Christ Jesus,

ον προεθετο ο θεος ιλαστηριον δια πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων

* A mercy seat which God set forth through faith in his blood, for showing forth his righteousness, through the passing by of sins that had taken place.

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

* In God’s forbearance for the showing forth of his righteousness at the present time, for him being righteous and justifying the faith of Jesus.

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

* Where then [is] boasting? It was excluded. Through what law? That of works? No, but by the law of faith.

Λοφιζομεθα γαρ δικαιουσθαι πιστει ανθρωπον χωρις εργων νομου

* We reckon a man to be justified by faith apart from works of the law.

Η Ιουδαιων ο θεος μονον ουχι και εθνων ναι και εθνων

* Is God of Judeans only? not also God of nations? Yes, of nations also,

ειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροωυστιαν δια της πιστεως

* Since God is one—who will justify the circumcision from faith and the uncircumcision through faith.

Νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστανομεν

* Do we then nullify the law through faith? May it never be. We strengthen the law.

This contradicts much of what has gone before, which has been arguing that the law is irrelevant if not negative.

Τι ουν ερουμεν Αβρααμ τον προπατορα ημων κατα σαρκα

* What then will we say discovered Abraham, our forefather according to the flesh?

Ει γαρ Αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς θεον

* If Abraham was justified by works, he has ground of boasting, but not before God.

Τι γαρ η γραφη λεγει επιστευσεν δε Αβρααμ τω θε και ελογισθη αυτω εις δικαιοσυνην

* What does the writing say? “Abraham believed God, and it was counted to him as righteousness.”

A not quite accurate quote from Gen 15:3:  “Abram believed the lord, and he credited it to him as righteousness.”

Τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα 

* The one working, the reward is not reckoned as a favor but according to debt.

Τω δε μη εργαζομενω πιστευοντι δε επι τον δικαιουντα τον ασεωη λογιζεται η πιστις αυτου εις δικαιοσυνην

* The one not working but believing in him who justifies the ungodly, his faith is reckoned as righteousness,

καθαπερ και Δαυιδ λεγει τον μακαρισμον του ανθρωπου ω ο θεος λογιζεται δικαιοσυνην χωρις εργων

* Even as David declares the blessedness of the man whom God credits righteousness apart from works:

Μακαριοι ων αφεθησαν αι ανομιαι και ων επεκαλυφθησαν αι αμαρτιαι

* “Blessed are those who are forgiven lawlessness,
and whose sins are covered;

An inaccurate quote from Psalm 32:1: “Blessed is the one whose transgressions are forgiven, whose sins are covered.”

μακαριος ανηρ ου ου μη λογισηται κυριος αμαρτιαν

* “Blessed the man of whom the Lord will not reckon sin.”

Psalm 32:2:  “Blessed is the one whose sin the LORD does not count against them and in whose spirit is no deceit.”

Ο μαρακισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω Αβρααμ η πιστις ειςς δικαιοσυνην

* This blessing then only on the circumcised, or also on the uncircumcised? We say that faith was counted to Abraham as righteousness.

πως ουν ελογισθη εν περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια

* How then was it credited to him? In being circumcised or in being uncircumcised?  Not in circumcision but in uncircumcision.

Και σημειον ελαβεν περιτομης σφραγιδα της δικαιοσυνης της πιστεως της εν τη ακροβυστια εις το ειναι αυτον πατερα παντων των πιστευοντων δι ακροβυστιας εις το λογισθηναι αυτοις την δικαιοσυνην

* He received the sign of circumcision as a seal of the righteousness of the faith which he had in uncircumcision. For him to be the father of all those believing through uncircumcision, for that to be credited to them,

και πατερα περιτομης τοις ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της εν ακροβυστια πιστεως του πατρος ημων Αβρααμ

* And father of circumcision to those not of circumcision only who also walk in the steps of the faith of Abraham our father during uncircumcision.

Ου γαρ δια νομου η επαγγελια τω Αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι κοσμου αλλα δια δισκαιοσυνης πιστεως

* For not through law [was] the promise to Abraham and his seed that he would be heir of the world but through the righteousness of faith.

Ει γαρ οι εκ νομου κληεονομοι κςκςνωται η πιστις και κατηργηται η επαγγελια

* If the heirs of the law, faith has been made void and the promise is of no effect.

Ο γαρ νομος οργην κατεργαζεται ου δε ουκ εστιν νομος ουδε παραβασις

 * The law brings wrath, but where there is no law there is no transgression.

Δια τουτο εκ πιστεως ινα κατα χαριν εις το ειναι βεβαιαν την επαγγελιαν παντι τω σπερματι ου τω εκ του νομου μονον αλλα και τω εκ πιστεως Αβρααμ ος εστιν πατηρ ημων

* Through this from faith, in order according to favor, for to be sure, the promise to all his seed—not only to that of the law but also to that ofs the faith of Abraham, who is the father of all of us,

καθως γεγραπται οτι πατερα πολλων εθνων τεθεικα σε κατεναντι ου επιστευσεν θεου του ζωοποιουντος τους νεκρους και καλουντος τα μη οντα ως οντα

* As it has been written, “a father of many nations I have made you”—before he believed in God, giving life to the corpses and calling the things not being as being.

ος παρ ελπιδα επ ελπιδι επιστευσεν εις το γενεσθαι αυτον πατερα πολλων εθνων κατα το ειργμενον ουτως εσται το σπερμα σου

* He, against hope, believed in hope, to become the father of many nations, according to that which had been said, “So will your seed be.”

Και μη ασθενησας τη πιστει κατενοησεν το εαυτου σωμα ηδη νενκρωμενον εκατονταετης που υπαρχων και την νεκρωσιν της μητρας Σαρρας 

* Not having been weak in faith when he considered his own body, already become dead, being about a hundred years old, and the corpseness of Sarah’s womb.

εις δε την επαγγελιαν του θεου ου δεικριθη τη απιστια αλλ ενεδυναμωθη τη πιστει δους δοξαν τω θεω

* He did not doubt God’s promise through unbelief, but was strengthened in faith hsving given glory to God, 

και πληροφορηθεις οτι ο επηγγελται δθνατος εστιν και ποιησαι

* Having been fully assured that that what he has promised he is also able to do.

Διο και ελογισθη αυτω εις δικαιοσυνην

* Thus it was credited to him for righteousness.

Ουκ εργαφη δε δι αυτον μονον οτι ελογισθη αυτω

* It was not written through him only that it was credited to him.

αλλα και δι ημας οις μελλει λογιζεσθαι τοις πιστευουσιν επι τον εγειραντα Ιησουν τον κυριον ημων εκ νεκρων

* But through us, to whom it is about to be credited,  to those believing in Jesus our lord having raised from the corpses.

ος παρεδοθη δια τα παραπρωματα ημων και ηγερθη δια την δικαιωσιν ημων

* Who was handed over for our trespasses and raised for our justification.