Romans · Byzantine Textform (Robinson-Pierpont 2018)

Romans 3 Byzantine Textform (Robinson-Pierpont 2018)

About RP2018

Scholarly edition
NT: Byzantine text
New Testament only
Original language
2018
Public domain

Audio: World English Bible (WEB), read by Winfred W. Henson · About the recordings

Notes on this text (1)

Romans 16:25–27 stands after 14:23 (as 14:24–26), as in most Byzantine manuscripts.

RP2018 Byzantine Textform (Robinson-Pierpont 2018)

RV1909 Reina-Valera 1909

WEB World English Bible (Classic, with Deuterocanon)

1 τι ουν το περισσον του ιουδαιου η τισ η ωφελεια τησ περιτομησ

1 ¿QUÉ, pues, tiene más el Judío? ¿ó qué aprovecha la circuncisión?

1 Then what advantage does the Jew have? Or what is the profit of circumcision?

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

2 Mucho en todas maneras. Lo primero ciertamente, que la palabra de Dios les ha sido confiada.

2 Much in every way! Because first of all, they were entrusted with the revelations of God.

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

3 ¿Pues qué si algunos de ellos han sido incrédulos? ¿la incredulidad de ellos habrá hecho vana la verdad de Dios?

3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?

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 En ninguna manera; antes bien sea Dios verdadero, mas todo hombre mentiroso; como está escrito: Para que seas justificado en tus dichos, y venzas cuando de ti se juzgare.

4 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.”

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

5 Y si nuestra iniquidad encarece la justicia de Dios, ¿qué diremos? ¿Será injusto Dios que da castigo? (hablo como hombre.)

5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

6 μη γενοιτο επει πωσ κρινει ο θεοσ τον κοσμον

6 En ninguna manera: de otra suerte ¿cómo juzgaría Dios el mundo?

6 May it never be! For then 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 Empero si la verdad de Dios por mi mentira creció á gloria suya, ¿por qué aun así yo soy juzgado como pecador?

7 For if the truth of God through my lie abounded 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

8 ¿Y por qué no [decir] (como somos blasfemados, y como algunos dicen que nosotros decimos): Hagamos males para que vengan bienes? la condenación de los cuales es justa.

8 Why not (as we are slanderously reported, and as some affirm that we say), “Let’s do evil, that good may come?” Those who say so are justly condemned.

9 τι ουν προεχομεθα ου παντωσ προητιασαμεθα γαρ ιουδαιουσ τε και ελληνασ παντασ υφ αμαρτιαν ειναι

9 ¿Qué pues? ¿Somos mejores que ellos? En ninguna manera: porque ya hemos acusado á Judíos y á Gentiles, que todos están debajo de pecado.

9 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.

10 καθωσ γεγραπται οτι ουκ εστιν δικαιοσ ουδε εισ

10 Como está escrito: No hay justo, ni aun uno;

10 As it is written, “There is no one righteous; no, not one.

11 ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον

11 No hay quien entienda, no hay quien busque á Dios;

11 There is no one who understands. There is no one who seeks after God.

12 παντεσ εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εωσ ενοσ

12 Todos se apartaron, á una fueron hechos inútiles; no hay quien haga lo bueno, no hay ni aun uno:

12 They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”

13 ταφοσ ανεωγμενοσ ο λαρυγξ αυτων ταισ γλωσσαισ αυτων εδολιουσαν ιοσ ασπιδων υπο τα χειλη αυτων

13 Sepulcro abierto es su garganta; con sus lenguas tratan engañosamente; veneno de áspides está debajo de sus labios;

13 “Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”

14 ων το στομα αρασ και πικριασ γεμει

14 Cuya boca está llena de maledicencia y de amargura;

14 “Their mouth is full of cursing and bitterness.”

15 οξεισ οι ποδεσ αυτων εκχεαι αιμα

15 Sus pies son ligeros á derramar sangre;

15 “Their feet are swift to shed blood.

16 συντριμμα και ταλαιπωρια εν ταισ οδοισ αυτων

16 Quebrantamiento y desventura hay en sus caminos;

16 Destruction and misery are in their ways.

17 και οδον ειρηνησ ουκ εγνωσαν

17 Y camino de paz no conocieron:

17 The way of peace, they haven’t known.”

18 ουκ εστιν φοβοσ θεου απεναντι των οφθαλμων αυτων

18 No hay temor de Dios delante de sus ojos.

18 “There is no fear of God 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 Empero sabemos que todo lo que la ley dice, á los que están en la ley lo dice, para que toda boca se tape, y que todo el mundo se sujete á Dios:

19 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.

20 διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσισ αμαρτιασ

20 Porque por las obras de la ley ninguna carne se justificará delante de él; porque por la ley [es] el conocimiento del pecado.

20 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.

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

21 Mas ahora, sin la ley, la justicia de Dios se ha manifestado, testificada por la ley y por los profetas:

21 But now apart from the law, a righteousness of God has been revealed, being testified 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

22 La justicia de Dios por la fe de Jesucristo, para todos los que creen en él; porque no hay diferencia;

22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,

23 παντεσ γαρ ημαρτον και υστερουνται τησ δοξησ του θεου

23 Por cuanto todos pecaron, y están destituídos de la gloria de Dios;

23 for all have sinned, and fall short of the glory of God;

24 δικαιουμενοι δωρεαν τη αυτου χαριτι δια τησ απολυτρωσεωσ τησ εν χριστω ιησου

24 Siendo justificados gratuitamente por su gracia, por la redención que es en Cristo Jesús;

24 being justified freely by his grace through the redemption 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

25 Al cual Dios ha propuesto en propiciación por la fe en su sangre, para manifestación de su justicia, atento á haber pasado por alto, en su paciencia, los pecados pasados,

25 whom God sent 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;

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 Con la mira de manifestar su justicia en este tiempo: para que él sea el justo, y el que justifica al que es de la fe de Jesús.

26 to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus.

27 που ουν η καυχησισ εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεωσ

27 ¿Dónde pues está la jactancia? Es excluída. ¿Por cuál ley? ¿de las obras? No; mas por la ley de la fe.

27 Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

28 λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρισ εργων νομου

28 Así que, concluímos ser el hombre justificado por fe sin las obras de la ley.

28 We maintain therefore that a man is justified by faith apart from the works of the law.

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

29 ¿Es Dios solamente [Dios] de los Judíos? ¿No es también [Dios] de los Gentiles? Cierto, también de los Gentiles.

29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,

30 επειπερ εισ ο θεοσ οσ δικαιωσει περιτομην εκ πιστεωσ και ακροβυστιαν δια τησ πιστεωσ

30 Porque uno es Dios, el cual justificará por la fe la circuncisión, y por medio de la fe la incircuncisión.

30 since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.

31 νομον ουν καταργουμεν δια τησ πιστεωσ μη γενοιτο αλλα νομον ιστωμεν

31 ¿Luego deshacemos la ley por la fe? En ninguna manera; antes establecemos la ley.

31 Do we then nullify the law through faith? May it never be! No, we establish the law.

Cross references (30)

Related passages for each verse, from the Treasury of Scripture Knowledge as collected and ranked by readers at OpenBible.info.

Cross references: OpenBible.info (CC BY), drawn mainly from the public-domain Treasury of Scripture Knowledge. · Sources & licences

What the Fathers said

Passages from the Church Fathers that expound or quote this chapter, verbatim from the public-domain Schaff edition (19th-century English translations).

How these were chosen

“Commentary” is the opening of a homily or exposition on this chapter (John Chrysostom’s homilies, Augustine’s tractates, sermons and expositions of the Psalms). “Quotes” are sentences where the edition’s own footnotes identify a quotation of a verse here, kept only when the wording matches the verse. Only works whose authorship is not in doubt are used. Psalms follow the Hebrew/English numbering (Augustine numbers them as the Septuagint does: his Psalm 50 is Psalm 51 here).

Commentary 3:9 John Chrysostom, Homilies on Romans (Homily VII)
He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith.
Read in context · Nicene and Post-Nicene Fathers, series 1, vol. 11 (1889)
Quotes verse 3:11 Irenaeus of Lyons, Against Heresies (Book I, Chapters XVIII–XIX)
And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable," they maintain to be said concerning ignorance of Bythus.
Read in context · Ante-Nicene Fathers, vol. 1 (1885)
Quotes verse 3:20 Augustine of Hippo, The City of God (Book XIV)
… in many other significations; and among these various usages, a frequent one is to use flesh for man himself, the nature of man taking the part for the whole, as in the words, "By the deeds of the law there shall no flesh be justified;" for what does he mean here by "no flesh" but "no man?" And this, indeed, …
Read in context · Nicene and Post-Nicene Fathers, series 1, vol. 2 (1887)
Quotes verse 3:31 John Chrysostom, Homilies on the Gospel of Matthew (Homily XVI)
God forbid! yea, we establish the law." For since the law was laboring at this, to make man righteous, but had not power, He came and brought in the way of righteousness by faith, and so established that which the law desired: and what the law could not by letters, this He accomplished by faith.
Read in context · Nicene and Post-Nicene Fathers, series 1, vol. 10 (1888)
Quotes verse 3:12 Cyril of Jerusalem, Catechetical Lectures (Lecture XII)
for the godly man is perished out of the earth, and there is none that doeth right among men: and again, They are all gone out of the way, they are together became unprofitable; there is none that doeth good, no, not one: and again, Cursing and stealing, and adultery, and murder are poured out upon the land.
Read in context · Nicene and Post-Nicene Fathers, series 2, vol. 7 (1894)

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