Verses 3:1-26
Verse 3:1
Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
What, therefore, [is] the advantage of the Jew or what [is] the benefit of circumcision?
| Τί | Intr pro; nsn; τίς; who?, what?, which?, why? subject of verbless clause; |
| οὖν | conj; οὖν; therefore, then, so then; οὖν is an inferential particle indicating the relationship of what precedes with what follows. τί οὖν in particular is used by Paul to preface a question which introduces a discussion of something that arises out what he has just said. (τί οὖν is found in verses 3:1,9; 6:15; [9:19]; 11:7. τί οὖν ἐροῦμεν; or ‘What shall we say?’ is found in 4:1; 6:1; 7:7; 8:31; 9:14,30.) If everyone, Jew and Gentile alike are judged impartially by God, either by the given Law or by what they know and have in themselves, is there any real advantage in being Jewish or being circumcised? This verse begins a new section or topic in verses 3:1-20. This use of a question is to the draw attention of Paul’s readers to what he has just written so they will see the implications. The following question then is used to raise an objection that might be made to what he has stated. |
| τὸ περισσὸν | art adj; nsn; περισσός; exceeding, going beyond; full, advantage; substantival use, predicate nominative in a verbless clause; |
| τοῦ Ἰουδαίου | art adj; msg; Ἰουδαῖος; Jewish (people), Jewish ( the Jew); genitive of apposition; The use of the article with the singular may represent a class rather than a specific thing or in this case an individual (ATR, p. 408). |
| ἢ | conj; ἢ; or |
| τίς | intr pro; fsn; τίς; who?, what?, which?, why? subject of verbless clause; |
| ἡ ὠφέλεια | art noun; fsn; ὠφέλεια; value, advantage, help; profit, gain, benefit,, (Rom. 3:1; Jude 16*); predicate nominative of a verbless clause; |
| τῆς περιτομῆς | art noun; fsg; περιτομή; circumcision; genitive of apposition; |
Verse 3:2
πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν ⸀γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
Much in every way! For, first of all, because they were entrusted with the oracles of God.
| πολὺ | adj; nsn; πολύς; many, great, large; subject of understood ἐστιν in answer to the question posed by Paul in the previous verse. |
| κατὰ | prep + acc; κατά; (acc) in, by, with, in accordance with, for; Here with the accusative it indicates something in reference to which something is true. |
| πάντα | adj; msa; πᾶς; all, every, whole; always; qualifies τρόπον; |
| τρόπον. | noun; msa; manner, way, kind; way of life; object of preposition κατά; |
| πρῶτον | adv; πρῶτον; first; earlier; above all; |
| μὲν | ptcl; μέν; often untranslated; used with other particles to show contrast; Here as DM suggest it is purely emphatic (DM, p. 261). |
| γὰρ | conj; γάρ; shows inference or continuation; for, because, indeed, but; |
| ὅτι | conj; ὅτι; that; because, since; for; |
| ἐπιστεύθησαν | verb; a, p, ind, 3p; πιστεύω; to believe, (πιστεύομαι τι, to be entrusted with something AG, p. 667 under 3.); constative aorist; |
| τὰ λόγια | art noun; npa; λόγιον; (pl.) words, sayings, oracles; The accusative here is an adverbial accusative of reference DM state, “Where active has a direct object in the accusative and an indirect object in the dative, the dative usually becomes the subject and the direct object is retained as an accusative of reference” (DM, p. 163); |
| τοῦ θεοῦ | art noun; msg; θεός; God; genitive of source, authorship; |
Verse 3:3
τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
So what then? If some were faithless; their faithlessness will not negate the faithfulness of God, will it?
| τί | intr pro; nsn; τίς; who?, what?, which?, why? subject of verbless clause. The idea is, ‘What (is it) then?’ or ‘What (could we say) then?’ |
| γάρ; | conj; γάρ; shows continuation; for, because, indeed, then; |
| εἰ | conj, conditional ptcl; εἰ; if, since; used in the apodosis of a first class condition; |
| ἠπίστησάν | verb; a, a, ind, 3p; ἀπιστέω; to disbelieve, be faithless, unfaithful; constative aorist; |
| τινες, | indefinite pro; mpn; τις; one, anyone, anything; some; subject of ἠπίστησαν; |
| μὴ | neg adv; μή; no, not; At the beginning of a Greek question, it anticipates a negative response; so it is here. This question forms the protasis of the first class (simple) condition begun above. |
| ἡ ἀπιστία | art noun; fsn; ἀπιστία; unbelief, lack of faith; subject of καταργήσει; |
| αὐτῶν | pers pro: 3mpg; αὐτός; he, she, it; subjective gen; |
| τὴν πίστιν | art noun; fsa; πίστις; faith, faithfulness, belief, trust; direct object of καταργήσει; |
| τοῦ θεοῦ | art noun; msg; θεός; God; subjective genitive; |
| καταργήσει; | verb; f, a, ind, 3s; καταργέω; to nullify, abolish, make ineffective; predictive future; |
Verse 3:4
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται·
ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου
καὶ νικήσεις ἐν τῷ κρίνεσθαί σε.
God forbid! Rather let it be that God is true but every man a liar just, as it is written,
“So that you may be justified in your words
and triumph when you are judged.”
| μὴ | neg adv; μή; no, not; with γένοιτο, absolutely not, the strongest way Paul had to say no; |
| γένοιτο· | verb; a, mid, opt, 3s; γίνομαι; to be, become; used with μὴ is a very strong negative; Quoting Ernest De Witt Burton, New Testament Moods and Tenses, DM state, “The phrase µή γένοιτο is an optative of Wishing which strongly deprecates something suggested by a previous question or assertion. Fourteen of the fifteen New Testament instances are in Paul’s writings, and in twelve of these it expresses the apostle’s abhorrence of an inference which he fears may be (falsely) drawn from his argument” (DM, p. 174). |
| γινέσθω | verb; p, mid, imv, 3s; γίνομαι; to be, become, happen; to come into existence; imperative of entreaty; |
| δὲ | conj; δέ; but, and, then, rather; |
| ὁ θεὸς | art noun; msn; θεός; God; subject of verbless clause, the predicate being ἀληθής; |
| ἀληθής, | adj; msn; ἀληθής; true, genuine, reliable, trustworthy, valid; predicate use of adjective in verbless clause; |
| πᾶς | adj; msn; πᾶς; all, every; always; qualifies ἄνθρωπος; |
| δὲ | conj; δέ; but, and, then, rather; |
| ἄνθρωπος | noun; msn; ἄνθρωπος; human being, person; man; subject of a verbless clause, the predicate being ψεύστης; |
| ψεύστης, | noun; msn; ψεύστης; liar; predicate nominative of a verbless clause; |
| καθὼς | adv; καθώς; as, just as, even as; in accordance with; |
| γέγραπται· | verb; pf, p, ind, 3s; γράφω; to write; intensive perfect; |
| ὅπως | adv; (functions as conj) ; ὅπως; that, so that; in order; This is a quotation from the Septuagint translation of Psalm 51:6 (English 51:4), not the Masoretic Text. |
| ἂν | conditional ptcl; ἄν; not easily translated; indicates potential or condition; used with ὅπως above to indicate a condition; |
| δικαιωθῇς | verb; a, p, sub, 2s; δικαιόω; to justify, vindicate, declare righteous; Constative aorist; The aorist subjunctive is usually used after ὅπως (ἄν), Once in the New Testament, the future indicative in the following νικήσεις. |
| ἐν | prep + dat; ἐν; in; |
| τοῖς λόγοις | art noun; mpd; λόγος; word; object of preposition ἐν above; |
| σου | pers pro; 2sg; σύ; you, your; subjective genitive; |
| καὶ | conj; καί; and; |
| νικήσεις | verb; f, a, ind, 2s; νικάω; to overcome, overpower; to conquer, triumph; See note on δικαιωθῇς above. This is only example of future indicative following ὅπως (ἄν) although it is used outside the New Testament. See discussion in (ATR, p. 986). |
| ἐν | prep + dat; ἐν; in, inside, at, among, with, when; temporal use here; |
| τῷ | art; ὁ; the; |
| κρίνεσθαί | verb; p, p, inf; κρίνω; to decide, consider, judge; object of preposition ἐν; |
| σε. | pers pro; 2sa; σύ; you, your; accusative subject of κρίνεσθαί; |
Verse 3:5
εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοςύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.
Now if our unrighteousness demonstrates the righteousness of God, what should we say? God isn’t unjust who inflicts wrath, is he?—I am speaking as a man.—
| εἰ | conj, conditional ptcl; εἰ; if, since; used in protasis of a simple first class condition, the apodosis is the question τί ἐροῦμεν; |
| δὲ | conj; δέ; but, and, then, rather, now; |
| ἡ ἀδικία | art noun; fsn; ἀδικία; wickedness, evil, wrongdoing; subject of συνίστησιν; |
| ἡμῶν | pers pro; 1pg; ἡμεῖς; we, us, our; subjective genitive; |
| θεοῦ | noun; msg; θεός; God; subjective genitive of δικαιοςύνην; |
| δικαιοςύνην | noun; fsa; δικαιοσύνη; righteousness, what is right, justice; accusative direct object of συνίστησιν; |
| συνίστησιν, | verb; p, a, ind, 3s; συνίστημι; to commend, recommend; to demonstrate, bring out, prove to be; customary present; |
| τί | intr pro; nsn; τίς; who?, what?, which?, why?; direct object of ἐροῦμεν; |
| ἐροῦμεν; | verb; f, a, ind. 1p; λέγω; say, speak; deliberative future, volitive; |
| μὴ | neg adv; μή; no, not; It anticipates a negative response; |
| ἄδικος | adj; msn; ἄδικος, -ον; unjust, unrighteous; predicate use of adjective in a verbless clause; |
| ὁ θεὸς | art noun; msn; θεός; God; subject of verbless clause; |
| ὁ ἐπιφέρων | art ptcp; p, a, msn; ἐπιφέρω; to bring upon, inflict; to bring upon, or against, Jude 9; to inflict, Rom. 3:5*; imperfective adjectival participle qualifying ὁ θεὸς; |
| τὴν ὀργήν; | art noun; fsa; ὀργή; wrath, anger direct object of ἐπιφέρων; |
| κατὰ | prep + acc; κατά; (acc) in, by, with, in accordance with, as; |
| ἄνθρωπον | noun; msa; ἄνθρωπος; human being, person; humankind, people; man, husband; |
| λέγω. | verb; p, a, ind. 1s; λέγω; say, speak; instantaneous present; |
Verse 3:6
μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
God forbid, else how will God judge the world?
| μὴ | neg adv; μή; no, not; with γένοιτο, absolutely not, the strongest way Paul had to say no; |
| γένοιτο· | a, mid, opt, 3s; γίνομαι; to be, become; used with μὴ is a very strong negative; See note in verse 3:4. |
| ἐπεὶ | conj; ἐπεί; since, because, for otherwise; |
| πῶς | intr ptcl; πῶς; how? in what way?; how! |
| κρινεῖ | verb; f, a, ind, 3s; κρίνω; to decide, consider; to judge, pass judgment on; deliberative future; |
| ὁ θεὸς | art noun; msn; θεός; God; subject of κρινεῖ; |
| τὸν κόσμον; | art noun; msa; κόσμος; world; earth, world system; direct object of κρινεῖ; |
Verse 3:7
εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
And if the truth of God by my lie abounds to his glory, why am I still even being condemned as [if I am/were] a sinner?
| εἰ | conj, conditional ptcl; εἰ; if, since used in protasis of simple first class condition, the apodosis is the question τί ἔτι … κρίνομαι; |
| δὲ | conj; δέ; but, and, then, rather |
| ἡ ἀλήθεια | art noun; fsn; ἀλήθεια; truth, truthfulness; subject of ἐπερίσσευσεν; |
| τοῦ θεοῦ | art noun; msg; θεός; God; possessive genitive; |
| ἐν | prep + dat; ἐν; in, inside, by; logically; by means of,; instrumental; |
| τῷ | art; ὁ; the; qualifies ψεύσματι; |
| ἐμῷ | possessive adj; 1 person; msd; ἐμός; my, mine; qualifies ψεύσματι; subjective genitive; |
| ψεύσματι | noun; ns; ψεῦσμα; falsehood; Rom. 3:7*; object of preposition ἐν; |
| ἐπερίσσευσεν | verb; a, a, ind, 3s; περισσεύω; to have abundance, more than enough, overflow, gnomic aorist; |
| εἰς | prep + acc; εἰς; to, toward; |
| τὴν δόξαν | art noun; fsa; δόξα; glory, splendor, brilliance; honor, praise; object of preposition εἰς; |
| αὐτοῦ, | pers pro 3 person; msg; αὐτός; he, she, it; possessive genitive; |
| τί | intr pro; nsn; τίς; who?, what?, which?, why? |
| ἔτι | adv; ἔτι; still, yet, again; |
| κἀγὼ | conj + 1 pers pro; msn; κἀγώ; and I, I also, even I; subject of κρίνομαι; Note: Paul is not speaking so much of himself personally but using himself to represent humanity. (See ATR, p. 678). |
| ὡς | adv; ὡς; as, like, how; |
| ἁμαρτωλὸς | adj/noun; msn; ἁμαρτωλός, -όν; (a.) sinful, (n.) sinner; This is used as a predicate nominative of an ellipsis, ‘as (if I am/were) a sinner.’ |
| κρίνομαι | verb; p, p, ind, 1s; κρίνω; to decide, consider, to judge, pass judgment on, condemn in a legal sense; present progressive |
Verse 3:8
καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φαςίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακά, ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
And [why not say]—as we are slandered, and some are affirming us to say—“Let’s practice evil that good may come?” Their (whose) judgment is just!
| καὶ | conj; καί; and; |
| μὴ | neg adv; μή; no, not; |
| καθὼς | adv; καθώς; as, just as, even as; in accordance with |
| βλασφημούμεθα | verb; p, p, ind, 1p; βλασφημέω; to blaspheme, insult, slander, curse; customary present; |
| καὶ | conj; καί; and; |
| καθώς | adv; καθώς; as, just as, even as; in accordance with; |
| φαςίν | verb; p, a, ind, 3s; φημί; to say, declare, affirm [to utter; to say, speak; present progressive or customary present; |
| τινες | indefinite pro; mpn; τις; one, anyone, anything; some; subject of φαςίν; |
| ἡμᾶς | pers pro; 1pa; ἡμεῖς; we, us, our; accusative subject of the infinitive λέγειν; |
| λέγειν | verb; p, a, inf; λέγω; say, speak; infinitive used in indirect discourse; |
| ὅτι | conj; ὅτι; that; because, since; for; used to introduce the content of λέγειν; |
| ποιήσωμεν | verb; a, a, sub, 1p; ποιέω; to do, make, practice, produce; hortatory subjunctive; constative aorist; |
| τὰ κακά, | art adj; npa; κακός; evil, wicked, wrong, bad; used as a substantive; neuter plural use to indicate an abstract idea; direct object of ποιήσωμεν; |
| ἵνα | conj; ἵνα; a marker that shows purpose or result; |
| ἔλθῃ | verb; a, a, sub, 3s; ἔρχομαι; to come, go; subjunctive following ἵνα; showing result/purpose; constative aorist; |
| τὰ ἀγαθά; | art adj; nsn; ἀγαθός; good; used as a substantive; neuter plural use to indicate an abstract idea; subject of ποιήσωμεν; |
| ὧν | relative pro; mpg; ὅς; who, which, what, that; objective genitive of τὸ κρίμα; |
| τὸ κρίμα | art noun; nsn; κρίμα; judgment, condemnation; sentence, punishment; subject of ἐστιν; |
| ἔνδικόν | adj; nsn; ἔνδικος; just, deserved; Rom. 3:8; Heb. 2:2*; predicate nominative after ἐστιν; |
| ἐστιν. | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
Verse 3:9
τί οὖν; προεχόμεθα; οὐ πάντως· προῃτιαςάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι,
What then? Are we any better off? Not at all! for we have already just charged that both Jew and Greek, all are under sin.
| τί | intr pro; nsn; τίς; who?, what?, which?, why? subject of understood verb ἐστίν. |
| οὖν; | conj; οὖν; therefore, then, so then; As in verse 3:1 this question is used not to gain information but to focus the reader or hearer’s attention on the implications of what the author has just finished stating. |
| προεχόμεθα; | verb; p, m, ind, 1p; προέχω; (mid.) to be better off, have an advantage Rom. 3:9*; gnomic present; This second question now raises the issue in light of the previous context. |
| οὐ | adv neg. ; οὐ; no, not; |
| πάντως· | adv; πάντως; surely, certainly, by all possible means, quite; |
| προῃτιαςάμεθα | verb; a, m, ind, 1p; προαιτιάομαι; to make a charge,Rom. 3:9*; constative aorist or more likely immediate past aorist; |
| γὰρ | conj; γάρ; shows inference or continuation; for, because, indeed, but; |
| Ἰουδαίους | adj; mpa; Ἰουδαῖος; Jew, Jewish; accusative subject, along with Ἕλληνας below of εἶναι; Note: It might be possible to see this as an accusative pendens —if there is such a thing—similar to a nominative pendens. It first states the subject of the infinitive but as such it is in the accusative case rather than nominative; then the subject is resumed by the substantival adjective πάντας used as the subject of εἶναι. |
| τε | conj; τε; and, but, both…and; |
| καὶ | conj; καί; and; |
| Ἕλληνας | noun; mpa; Ἕλλην; Greek; Gentile; accusative subject, along with Ἰουδαίους above of εἶναι; See note above on Ἕλληνας. |
| πάντας | adj; mpa; πᾶς; all, every (thing, one), whole; always; substantival use, accusative in apposition to Ἰουδαίους τε καὶ Ἕλληνας; See note above on Ἕλληνας. |
| ὑφ᾽ | prep + acc; ὑπό; (acc) under; |
| ἁμαρτίαν | noun; fsa; ἁμαρτία; sin, wrongdoing; object of preposition ὑπό; |
| εἶναι, | verb; p, a, inf; εἰμί; to be; |
Verse 3:10
καθὼς γέγραπται ὅτι
Οὐκ ἔστιν δίκαιος οὐδὲ εἷς,
Just as it is written:
“There is none righteous; no not one!”
| καθὼς | adv; καθώς; as, just as, even as; in accordance with; |
| γέγραπται | verb; pf, p, ind, 3s; γράφω; to write; intensive perfect; |
| ὅτι | conj; ὅτι; that; because, since; for; introduces the content of γέγραπται; |
| οὐκ | adv neg. ; οὐ; no; |
| ἔστιν | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| δίκαιος | adj; msn; δίκαιος; right, righteous, upright; substantival use, subject of ἔστιν; |
| οὐδὲ | conj neg; οὐδέ; and not, nor, neither, not either, not even; οὐδὲ εἷς is more emphatic than οὐδείς (ATR, p. 1164). |
| εἷς, | adj, numeral; msn; εἷς, μία, ἕν; one, single; substantival use, either as subject of understood verb ἔστιν or in apposition to δίκαιος above; |
Verse 3:11
οὐκ ἔστιν ὁ συνίων,
οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν.
There are none who understand;
there are none who seek God.
| οὐκ | adv neg; οὐ; |
| ἔστιν | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| ὁ συνίων, | art verb; p, a, ptcp, msn; συνίημι; to understand, realize; substantival, subject of ἔστιν above; |
| οὐκ | adv neg; οὐ; |
| ἔστιν | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| ὁ ἐκζητῶν | art verb; p, a, ptcp, msn; ἐκζητέω; to seek out, seek earnestly; substantival, subject of ἔστιν above; |
| τὸν θεόν. | art noun; msa; θεός; God; direct object of ἐκζητῶν; |
Verse 3:12
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν·
οὐκ ἔστιν ὁ ποιῶν χρηστότητα,
[οὐκ ἔστιν] ἕως ἑνός.
All turn aside, together they are worthless;
There are none who do good,
[There is] Not even one!
| πάντες | adj; mpn; πᾶς; all, every; substantival use, subject of ἐξέκλιναν; |
| ἐξέκλιναν | verb; a, a, ind, 3p; ἐκκλίνω; to turn away, turn; gnomic aorist; |
| ἅμα | adv; ἅμα; together, at the same time; |
| ἠχρεώθησαν· | verb; a, p, ind, 3p; ἀχρειόω; (pass.) to become worthless, depraved, Rom. 3:12*; gnomic aorist; |
| οὐκ | adv neg. ; οὐ; |
| ἔστιν | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| ὁ ποιῶν | art verb; p, a, ptcp, msn; ποιέω; to do, make, practice, produce; gnomic aorist; substantival use, subject of ἔστιν above; |
| χρηστότητα, | noun; fsa; χρηστότης, -ητος, ἡ; kindness, goodness; direct object of ποιῶν; |
| [οὐκ | adv neg. ; οὐ; |
| ἔστιν] | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| ἕως | improper prep +gen ; ἕως; of number, even, so much as; |
| ἑνός. | adj – numeral; msg; εἷς, μία, ἕν; one, single; substantival use, object of improper preposition ἕως; |
Verse 3:13
τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν,
ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν,
ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν·
Their throat is an open grave;
their tongue practices deceit;
the poison of vipers is under their lips.
| τάφος | noun; msn; τάφος; tomb, grave; predicate nominative of a verbless clause; |
| ἀνεῳγμένος | verb; pf, p, ptcp, msn; ἀνοίγω; to open; intrans. To be opened, to be open; adjectival use qualifying τάφος; |
| ὁ λάρυγξ | art noun; msn; λάρυγξ; throat*; subject of a verbless clause; |
| αὐτῶν, | pers pro 3 person; mpg; αὐτός; he, she, it; possessive gen; |
| ταῖς γλώσσαις | art noun; fpd; γλῶσσα, -ης, ἡ; tongue; language; subject of ἐδολιοῦσαν; |
| αὐτῶν | pers pro 3 person; mpg; αὐτός; he, she, it; possessive gen; |
| ἐδολιοῦσαν, | verb; Impf, a, ind, 3p; δολιόω; to practice deceit, deceive*; imperfect ἐδολιοῦσαν an Alexandrian form for ἐδολιουν; customary imperfect; Although this is an imperfect and generally refers to imperfective action in the past, it seems to be used more in a gnomic sense here. In discussing the use of the imperfect DM state, “The imperfect may contemplate the process as having gone on in past time up to the time denoted by the context, but without any necessary inference as to whether or not the process has been completed.” (DM, p. 187-8) While they state they were unable to find any passages in which the imperfect could be adjudged to corresponding to the present of the existing state, this might be such an instance. The imperfect then would indicate an extended process having gone on in past time up to and continuing into the present. |
| ἰὸς | noun; msn; ἰός; poison, venom; corrosion, rust; subject of a verbless clause; |
| ἀσπίδων | noun; fpg; ἀσπίς; viper, asp*; possessive genitive; |
| ὑπὸ | prep + acc:; ὑπό; (acc) under; This prepositional phrase forms the predicate of the verbless clause. |
| τὰ χείλη | art noun; npa; χεῖλος; lip; object of preposition ὑπό; |
| αὐτῶν· | pers pro 3 person; mpg; αὐτός; he, she, it; possessive gen; |
Verse 3:14
ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει,
whose mouth is full of bitter cursing.
| ὧν | relative pro; mpg; ὅς; who, which, what; possessive genitive of τὸ στόμα; |
| τὸ στόμα | art noun; nsn; στόμα; mouth; subject of γέμει below; |
| ἀρᾶς | noun; fsg; ἀρά, ᾶς, ἡ; curse; first genitive following/object of γέμει below; This with the second genitive of γέμει below probably being a hendiadys, ‘curse and bitterness’ then means ‘bitter cursing.’ |
| καὶ | conj; καί; and; |
| πικρίας | noun; fsg; πικρία; bitterness; second genitive following/object of γέμει below; |
| γέμει, | verb; p, a, ind, 3s; γέμω ;to be full; gnomic present; often followed by genitive (partitive); |
Verse 3:15
ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,
Their feet are swift to shed blood;
| ὀξεῖς | adj; npm; ὀξύς; sharp; swift, quick; predicate adjective in a verbless clause; |
| οἱ πόδες | art noun; mpn; πούς; foot; leg; subject of the verbless clause; |
| αὐτῶν | pers pro 3 person; mpg; αὐτός; he, she, it; possessive genitive of οἱ πόδες above; |
| ἐκχέαι | verb; a, a, inf; ἐκχεῶ; to pour out, shed, scatter; infinitive expressing purpose after verbless clause above; constative aorist; |
| αἷμα, | noun; nsa; αἷμα; blood; direct object after ἐκχέαι above; |
Verse 3:16
σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
Ruin and misery (miserably ruin) are in their ways,
| σύντριμμα | noun; nsn; σύντριμμα; ruin, destruction; first noun of a compound subject of verbless clause; possibly with καὶ ταλαιπωρία a hendiadys; |
| καὶ | conj; καί; and; |
| ταλαιπωρία | noun; fsn; ταλαιπωρία; misery; second noun of a compound subject of verbless clause; possibly with σύντριμμα, a hendiadys; |
| ἐν | prep + dat; ἐν; in; The prepositional phrase ἐν ταῖς ὁδοῖς αὐτῶν forms the predicate of the verbless clause. |
| ταῖς ὁδοῖ | art noun; fpd; ὁδός; road, path; object of preposition ἐν |
| αὐτῶν, | pers pro 3 person; mpg; αὐτός, -ή, ό; he, she, it; possessive genitive? |
Verse 3:17
καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
and the peaceful way they do not know.
| καὶ | conj; καί; and; |
| ὁδὸν | art noun; fsa; ὁδός; road, path; accusative object of ἔγνωσαν; constative aorist; |
| εἰρήνης | noun; fsg; εἰρήνη; peace, harmony, tranquility; safety, welfare, health; descriptive genitive after ὁδόν; |
| οὐκ | adv neg. ; οὐ; no, not; |
| ἔγνωσαν. | verb; a, a, ind, 3p; to know, come to know, recognize, understand; gnomic aorist; |
Verse 3:18
οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
There is no fear of God before their eyes.
| οὐκ | adv neg. ; οὐ; no, not; |
| ἔστιν | verb; p, a, ind, 3s; εἰμί; to be gnomic present; |
| φόβος | noun; msn; φόβος; fear, terror; respect, reverence; subject of ἔστιν; |
| θεοῦ | art noun; msa; θεός; god, God; objective genitive of φόβος; |
| ἀπέναντι | prep + gen; ἀπέναντι; opposite, in front of, before; |
| τῶν ὀφθαλμῶν | art noun; mpg; ὀφθαλμός; eye, the organ of sight; by extension; the faculty of mental perception and understanding; object of preposition ἀπέναντι; |
| αὐτῶν. | pers pro 3 person; mpg; αὐτός; he, she, it; possessive genitive of τῶν ὀφθαλμῶν; |
Verse 3:19
οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ
Now we know that as much as the Law says, it is speaking to those under the Law so that every mouth may be stopped and the whole world may be accountable to God.
| οἴδαμεν | verb; pf, a, ind, 1p; οἶδα; to know; perfect as a gnomic present; |
| δὲ | conj; δέ; but, and, then, rather; indicates the addition of a clause in continuation; |
| ὅτι | conj; ὅτι; that; because, since; for; introduces the content of οἴδαμεν above; |
| ὅσα | adj; mpa; ὅσος; how great, how much, how far; as, just as; accusative object after λέγει; customary present; |
| ὁ νόμος | art noun; msn; νόμος; law, the Mosaic Law; subject of λέγει; |
| λέγει | verb; p, a, ind, 3s; λέγω; say, speak; customary present; |
| τοῖς | art; ὁ; the; the article makes the prepositional phrase ἐν τῷ νόμῳ to function as a substantive, namely, the dative indirect object of λαλεῖ; |
| ἐν | prep + dat; ἐν; in, As in verse 2:12 the preposition has a forensic sense. ‘ἔν τινι can mean in someone’s court or forum” (AG, p. 258 under I.3.). |
| τῷ νόμῳ | art noun; msd; νόμος; law, the Mosaic Law; object of preposition ἐν; |
| λαλεῖ, | verb; p, a, ind, 3s; λαλέω; to speak, talk; present progressive; |
| ἵνα | conj; ἵνα; in order to, so that, then; introduces a purpose clause; |
| πᾶν | adj; nsn; πᾶς; all, every; qualifies στόμα; |
| στόμα | noun; nsn; στόμα; mouth; subject of φραγῇ; |
| φραγῇ | verb; a, p, sub, 3s; φράσσω; to shut; (pass.) to be stopped, silenced; subjunctive following ἵνα; constative aorist; |
| καὶ | conj; καί; and; |
| ὑπόδικος | adj; msn; ὑπόδικος; accountable, answerable; predicate adjective after γένηται; |
| γένηται | verb; a, mid, sub, 3s; γίνομαι; to be, become; subjunctive following ἵνα; constative aorist; |
| πᾶς | adj; msn; πᾶς; all, every; qualifies ὁ κόσμος below; |
| ὁ κόσμος | art noun; msn; κόσμος; world; earth; subject of γένηται; |
| τῷ θεῷ | art noun; msd; θεός; God; dative of reference; |
Verse 3:20
διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
Therefore, by works of law not any flesh will be justified before him, for through law [comes] the knowledge of sin.
| διότι | conj; διότι; therefore, because; introduces the conclusion to this section, verses 3:1-20; |
| ἐξ | prep + gen; ἐκ; of, out of; from, by, the means or source of an activity; |
| ἔργων | noun; npg; ἔργον; work, deed, activity, task, job; object of preposition ἐξ above; |
| νόμου | noun; msg; νόμος; law, Mosaic Law; genitive of source or descriptive genitive; Here this word probably refers to law in general rather than the Mosaic Law in particular. |
| οὐ | adv neg. ; οὐ; no, not; The οὐ negates the verb δικαιωθήσεται, not the adjective πᾶσα here. See (ATR, p. 752). |
| δικαιωθήσεται | verb; f, p, ind, 3s; δικαιόω; to justify, vindicate, declare righteous; gnomic future; |
| πᾶσα | adj; fsn; πᾶς; all, every; qualifies σάρξ below; |
| σὰρξ | noun: fsn; σάρξ; flesh, body; subject of δικαιωθήσεται above; used by metonymy for human being; |
| ἐνώπιον | prep+ gen; ἐνώπιον; before, in the presence of; |
| αὐτοῦ, | pers pro 3 person; msg; αὐτός; he, she, it; object of improper preposition ἐνώπιον; |
| διὰ | prep + gen; διά; (gen) through, by means of; The prepositional phrase διὰ νόμου is the predicate of the verbless clause. |
| γὰρ | conj; γάρ; shows inference or continuation; for, because, indeed, but; |
| νόμου | noun; msg; νόμος; law, regulation, principle, Mosaic Law; object of preposition διά above; |
| ἐπίγνωσις | noun; fsn; ἐπίγνωσις; knowledge, understanding; subject of verbless clause, understood verb γίνεται; |
| ἁμαρτίας. | noun; fsg; ἁμαρτία; sin, wrongdoing; objective genitive after ἐπίγνωσις; |
Verse 3:21
Verses 3:21-26 in the Greek text comprise one extended sentence. In the Greek of Paul’s day, this was acceptable. It was good Greek. In the English of our day such a sentence would be a terribly run on sentence; it is poor English. Hence, a few grammatical constructions are changed when translating into English.
νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
But now, independent from (the) Law, the righteousness of God has been displayed, being witnessed by the Law and the Prophets,
| νυνὶ | adv; νυνί; now, as it is; indeed, in fact; an emphatic form of νῦν although it now carries the same meaning; |
| δὲ | conj; δέ; but, and, then, rather; shows a contrast here; |
| χωρὶς | adv (improp prep. + gen); χωρίς; without, besides, apart from, independent from; |
| νόμου | noun; msg; νόμος; law, regulation, principle; Question: Should this be understood as the Mosaic Law in particular or generally as law, as a principle, abstract idea? The second use of this word in this verse argues strongly for the Mosaic Law. object of preposition χωρίς; |
| δικαιοσύνη | noun; fsn; δικαιοσύνη; righteousness, what is right, justice; stated subject of πεφανέρωται; |
| θεοῦ | noun; msd; θεός; God; genitive following δικαιοσύνη; The question is what kind of genitive; what does it signify. If it is a possessive genitive, it would relate primarily to God, i.e., the righteousness he possesses. If it is a descriptive adjective, it is a righteousness described by God. That is, it is a righteousness he defines, that he requires, that he gives, etc. Yet these speak to some degree at least of a righteousness related to a human being. The righteousness God requires, expects, of us. Which is it? what is Paul saying here? The context, verses 3:22-26, suggest both ideas are intended. It is the righteousness characterized by God himself and which he requires of us and provides for us. |
| πεφανέρωται | verb; pf, p, ind; φανερόω (pass.) to appear, be disclosed, displayed, revealed; intensive perfect, a past act but with the emphasis on the present state. |
| μαρτυρουμένη | verb; p, p, ptcp fsn; μαρτυρέω; to testify, give testimony; commend, speak well of, vouch for; adverbial imperfective participle qualifying δικαιοσύνη above. |
| ὑπὸ | prep + gen; ὑπό; (gen) by, by means of; |
| τοῦ νόμου | art noun; msg; νόμος; law, regulation, principle or Mosaic Law; Because of its association with τῶν προφητῶν, this no doubt is a reference to Mosaic Law. ὁ νόμος καὶ οἱ προφῆται is a reference to the Old Testament Scriptures. first of a compound object of the preposition ὑπό; |
| καὶ | conj; καί; and; |
| τῶν προφητῶν, | art noun; mpg; προφήτης; prophet, one who speaks inspired utterances; the writings of the OT prophets; Second of a compound object of the preposition ὑπό above which together is a reference to the Old Testament Scriptures. |
Verse 3:22
δικαιοςύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή,
[This is] the righteousness of God through trust in (of) Jesus Christ to all who believe for there is no distinction,
| δικαιοςύνη | noun; fsg; δικαιοςύνη; righteousness, what is right, justice; in apposition to δικαιοςύνη in previous verse; A translators might change the construction from apposition to an independent sentence for English purposes. |
| δὲ | conj; δέ; but, and; indicates a continuation of the thought; ATR states that δέ can be repeated with a word to indicate emphasis (ATR, p. 1184), Paul has just introduced this section in the previous verse, i.e., God’s righteousness has now been revealed apart from the Law. Here he wants to emphasize exactly the different nature of this righteousness God gives from that which the Law provides. He does so using δέ for emphasis and repeating δικαιοςύνη in apposition to δικαιοςύνη in the previous verse, then describing it. |
| θεοῦ | noun; msg; θεός; God; possessive or descriptive genitive of δικαιοςύνη; See note on θεοῦ in previous verse. |
| διὰ | prep + gen; διά; (gen) through, by means of; |
| πίστεως | noun; fsg; πίστις; faith, faithfulness, belief, trust; object of preposition διά; |
| Ἰησοῦ | noun (name); msg; Ἰησούς; Jesus; objective genitive of πίστεως above; Conceivably this might be a possessive genitive of πίστεως, but then πίστεως would be translated as faithfulness in reference to the life and work of our Lord. God’s righteousness is revealed in the life and ministry of our Lord. The context, however, definitely favors the objective genitive. ATR take it as objective (ATR, p. 500). |
| Χριστοῦ | noun (name/title); msg; Χριστός; Christ, Anointed One, Messiah; in apposition to Ἰησοῦ above. |
| εἰς | prep + acc; εἰς; to, toward, into; for; |
| πάντας | adj; mpa; πᾶς; all, every (thing, one), whole; always; qualifies the following adjectival participle; |
| τοὺς πιστεύοντας | art ptcp; p, a, mpa; πιστεύω; to believe, put one’s faith in, trust; adjectival participle, substantival, object of preposition εἰς; |
| οὐ | adv neg. ; οὐ; no, not; |
| γάρ | conj; γάρ; for, because, indeed, but; explanatory of the previous phrase εἰς πάντας τοὺς πιστεύοντας, ‘for all who trust;’ |
| ἐστιν | verb; p, a, ind, 3s; εἰμί; to be; gnomic present; |
| διαστολή, | noun; fsn; διαστολή, ῆς, ἡ; difference; stated subject of ἐστιν above; |
Verse 3:23
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ
for all sin and are falling short of the glory of God,
| πάντες | adj; mpa; πᾶς; all, every, whole; always; substantival, subject of compound verb, ἥμαρτον καὶ ὑστεροῦνται; |
| γὰρ | conj; γάρ; for, because, indeed, but; explanatory of last part of the previous verse, ‘there is no distinction’; |
| ἥμαρτον | verb; a, a, ind, 3p; ἁμαρτάνω; to sin, do wrong; gnomic aorist; |
| καὶ | conj; καί; and; |
| ὑστεροῦνται | verb; p, m, ind, 3p; ὑστερέω; to lack, be in need, destitute; to be inferior; to fall short; present progressive; This could also be seen as a gnomic present, but the fact that Paul uses the present and not another gnomic aorist seems to indicate he saw at least a slight distinction here. Thus I used the present progressive to indicate this. |
| τῆς δόξης | art noun; fsa; δόξα; glory, splendor, brilliance; honor, praise; genitive object of the verb ὑστεροῦνται; See (ATR, p.510, 518). |
| τοῦ θεοῦ | art noun; msg; θεός; God; possessive genitive following δόξης; |
Verse 3:24
δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ
[They are] being justified by his grace through the redemption which is by/through Christ Jesus,
| δικαιούμενοι | verb; p, p, ptcp, mnp; δικαιόω; to justify, vindicate, declare righteous; This is an adverbial participle whose remote antecedent is πάντας τοὺς πιστεύοντας in verse 22; the nearer antecedent is in verse 23, πάντες γὰρ ἥμαρτον, thus it is a nominative rather than an accusative. Therefore, those who are being justified are not everyone who has sinned and fallen short of God’s standards but those who have sinned and who trust in Jesus Christ. While all who have sinned includes all of humanity, it specifically relates to all those who believe. They are those who are being justified. Again while this is not an independent clause in Greek, for purposes of English translation the construction is often altered to be independent. |
| δωρεὰν | adv; δωρεάν; freely, free of charge, without payment; |
| τῇ | art; ὁ, ἡ, τό; the; |
| αὐτοῦ | pers pro 3 person; msg; αὐτός; he, she, it; subjective genitive, possibly a possessive genitive of χάριτι; |
| χάριτι | noun; fsd; χάρις; grace, the state of kindness and favor toward someone; dative of manner or perhaps dative of means; |
| διὰ | pre + gen; διά; through, by means of; |
| τῆς ἀπολυτρώσεως | art noun; fsg; ἀπολύτρωσις, -εως, ἡ; redemption, ransom; object of preposition διά above; |
| τῆς | art; ὁ, ἡ, τό; the; qualifies the prepositional phrase ἐν Χριστῷ Ἰησοῦ making it adjectival to τῆς ἀπολυτρώσεως; |
| ἐν | prep + dat; ἐν; in, ἐν can indicate the instrument, means, efficient cause of something. This ransom or redemption is/was by means of or through the Messiah, Jesus. |
| Χριστῷ | noun (name/title); msd; Χριστός; Christ, Anointed One, Messiah; object of the preposition ἐν above; |
| Ἰησοῦ | noun (name); msd; Ἰησοῦς; Jesus, Joshua; in apposition to Χριστῷ; |
Verse 3:25
ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοςύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
whom God presented [to be] an atoning sacrifice through faith in his blood (death), for a demonstration of his righteousness because of the passing over of sins being previously committed
| ὃν | relative pro; msa; ὅς; who, which, what; antecedent is Χριστῷ Ἰησοῦ in previous verse; first accusative object of προέθετο; This word introduces a relative clause, verses 3:25-26, qualifying Χριστῷ Ἰησοῦ. |
| προέθετο | verb; a, m, ind, 3s; προτίθημι; (mid.) to plan, purpose; to present, bring forth; constative aorist; This verb can take a double accusative of an object-complement. The first object is the direct object, the second is an object complement predicating something about the first direct object, (BCBSR, under Greek Grammar, accusative case). ATR suggests this middle may be what he labels as an indirect middle; that is, not strictly deponent but one in which “The subject is represented as doing something for, to or by himself.” (ATR, p. 809) Thus God is setting forth our Lord as the atoning sacrifice to demonstrate not only the righteousness he gives and requires of us, but also for himself, his own righteousness in that he is just in justifying us. |
| ὁ θεὸς | art noun; msn; θεός; God; stated subject of προέθετο; |
| ἱλαστήριον | noun; nsa; ἱλαστήριον; atoning sacrifice; Concerning this word ATR states, “-τήριον means ‘place’; ἱλασ-τήριον (from ἱλάσκομαι, LXX, inscriptions, papyri, Dio Chrys.) is a substantive in the N. T., made probably from the adjective ἱλαστήριος… and means ‘propitiatory gift’ or ‘means of propitiation’ and does not allude to the mercy seat or covering. However, in Heb. 9:5 ἱλαστήριον have the meaning of ‘place of propitiation’ or ‘mercy seat’”(ATR, p. 154).; The second accusative object (complement) of προέθετο. See note on προέθετο above. |
| διὰ | pre + gen; διά; through, by means of; |
| [τῆς] πίστεως | [art] noun; fsg; πίστις; faith, faithfulness, belief, trust; object of preposition διὰ; |
| ἐν | prep + dat; ἐν; The preposition may be an instrumental use, by means of ; “A very important instance of the instrumental en is in Rom. 3:25, where the RV, “faith, by His blood,” corrects the KJV, “faith in His blood,” and the commas which the RV inserts are necessary. Thus the statement reads “whom God set forth to be a propitiation, through faith, by His blood.” Christ is a propitiation, by means of His blood, i.e., His expiatory death. Faith is exercised in the living God, not in the blood, which provides the basis of faith.” (WEV, p. 1601) or it could be used to indicate the object of πίστις. The word αἵματι below is a metonymy in which blood represents the death of our Lord. Thus the ἱλαστήριον is one which is appropriated by faith in the (substitutionary) death of our Lord. |
| τῷ | art; ὁ, ἡ, τό; the |
| αὐτοῦ | pers pro 3 person; msg; αὐτός; he, she, it; possessive genitive; |
| αἵματι | noun; nsd; αἷμα; blood; object of preposition ἐν; This is used as a metonymy in which blood represents the death he experienced. |
| εἰς | prep + acc; εἰς; to, toward, into; for. The prepositional phrase points out the goal or purpose of God’s action in setting him (the Messiah, Jesus) forth as a sacrifice, ὃν προέθετο ὁ θεὸς ἱλαστήριον. |
| ἔνδειξιν | noun; fsa; ἔνδειξις; demonstration, proof; object of preposition εἰς |
| τῆς δικαιοςύνης | art noun; fsg; δικαιοσύνη; righteousness, what is right, justice; objective genitive of ἔνδειξιν; |
| αὐτοῦ | pers pro 3 person; msg; αὐτός; he, she, it; See the notes on θεοῦ in verse 21. What does the genitive say here, possessive or descriptive? It seems to relate more to the righteousness relating to God, i.e., ‘is he right in his actions’, rather than a righteousness relating to us, i.e., ‘the righteousness he requires us to have.’ The context suggests the former idea is at the forefront here. |
| διὰ | prep + acc; διά; (acc) because of, for the sake of, therefore |
| τὴν πάρεσιν | art noun; fsa; πάρεσις; leaving unpunished, passing over; object of preposition διὰ; |
| τῶν προγεγονότων | art ptcp; pf, a, npg; προγίνομαι; to commit beforehand, happen previously; This is an adjectival combinative (Munce’s term, WM, p. 305) participle qualifying ἁμαρτημάτων. It should be noted that while the aspectual significance is weaker in the adjectival participle than the adverbial, it is still present (WM, p. 332). Paul could have used either the aorist or the perfect tense to show antecedent time with respect to the main verb προέθετο, the committing of sins prior to the sacrifice of our Lord. Either participle would have indicated this, but he used the perfect tense rather than the aorist. The perfect here indicates that the sin was committed but there was a continuing result or condition. |
| ἁμαρτημάτων | (AG 42); sin, wrongdoing; usually any act contrary to the will and law of God (an error; sin, offence, Mk. 3:28; 4:12; Rom. 3:25; 1 Cor. 6:18*); |
Verse 3:26
ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοςύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
in the forbearance of God, for the demonstration of his righteousness at the present time that he might be just and a justifier of one by faith in Jesus.
| ἐν | prep + dat; ἐν; in, inside, at, among, with; Here the ἐν is the instrument, means, efficient cause. Note: this prepositional phrase really belongs with the previous verse qualifying τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων, ‘the passing over of sins being previously committed’. |
| τῇ ἀνοχῇ | art noun; fsd; ἀνοχή; tolerance, forbearance; also in Romans 2:4; object of preposition ἐν; |
| τοῦ θεοῦ, | art noun; msg; θεός; God; subjective genitive of τῇ ἀνοχῇ; |
| πρὸς | prep + acc; πρός; to, toward; with; in order to; against; Here it indicates a purpose for which an action is exerted, namely the setting forth of our Lord as the atoning sacrifice; It is parallel to the phrase, εἰς ἔνδειξιν… in the previous verse. Question: why the change in prepositions? Does this indicate Paul is saying God is demonstrating one meaning of ‘his rigthrousness’ in verse 25 and another here in verse 26? |
| τὴν ἔνδειξιν | art noun; fsa; ἔνδειξις; demonstration, proof, sign; also in previous verse; Note that in this occurrence the article is present, in the former it is not. This seems to be an article of previous reference. See (ATR, p. 781). Question: does this use of the article affect the answer to the previous question? |
| τῆς δικαιοςύνης | art noun; fsg; δικαιοσύνη,; righteousness, what is right, justice; objective genitive of τὴν ἔνδειξιν; |
| αὐτοῦ | pers pro 3 person; msg; αὐτός; he, she, it; possessive genitive; See note on τῆς δικαιοςύνης αὐτοῦ in previous verse. |
| ἐν | prep + dat; ἐν; in, inside, at, among, with; |
| τῷ | art; ὁ; the; qualifies καιρῷ below; |
| νῦν | adv; νῦν; now; used as an adjective qualifying καιρῷ below; (ATR, p.547). |
| καιρῷ, | noun; msd; καιρός; time; object of preposition ἐν; |
| εἰς | prep + acc; εἰς; to, toward, into; a marker of purpose or result; This introduces a purpose/result clause which is epexegetical to the why God set forth our Lord as an atoning sacrifice. This use of εἰς with the articular infinitive qualifies the front part of this sentence, verses 3:21-26a. This is why God set forth our Lord as an atoning sacrifice. |
| τὸ εἶναι | art inf; p, a; εἰμί; to be; with εἰς; |
| αὐτὸν | pers pro 3 person; msa; αὐτός; he, she, it; accusative subject of εἶναι; |
| δίκαιον | adj; msn; δίκαιος; right, righteous, upright; first part of a compound predicate accusative after εἶναι; |
| καὶ | conj; καί; and; |
| δικαιοῦντα | verb; p, a, ptcp, msa; δικαιόω; to justify, vindicate, declare righteous; adjectival imperfective participle, substantival; second predicate accusative after εἶναι; |
| τὸν | art; ὁ; the; the article substantizes the following prepositional phrase, ἐκ πίστεως Ἰησοῦ, the one of the faith of Jesus; |
| ἐκ | prep + gen; ἐκ; of, out of; from, ATR calls this the partitive use of ἐκ (ATR, p. 599). |
| πίστεως | noun; fsg; πίστις; faith, faithfulness, belief, trust; object of the preposition ἐκ; |
| Ἰησοῦ. | XXX |
Verses 3:25-26 comprise a relative clause in Greek qualifying Χριστῷ Ἰησοῦ at the end of verse 3:24. There are a number of prepositional phrases which can be understood to relate to the clause in various ways. The following charts in Greek and in English diagram my current understanding of how they relate.
Verse 3:27
In verses 3:27-31, Paul concludes his introduction to the third major section of Romans, the revelation of the righteousness of God by outlining three issues he will deal with. In contrast to the first part of this introduction which was one extended sentence in the Greek text, this part is a series of short sentences in Greek. Paul will ask a question or questions then give a short answer. These questions and answers then form three topics which he will develop in the remainder of this third major section of Romans, verses 4:1–8:39.
Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. Διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
So then, where [is] boasting? It is excluded. By what sort of principle? Of works? Not at all, but rather by the principle of faith!
| Ποῦ | intr adv; ποῦ; where? at what place? This interrogative adverb forms the predicate for the first verbless clause. |
| οὖν | conj; οὖν; therefore, then, so then; inferential conjunction which raises the following questions and answers in verses 3:27-31 based upon what was said in verses 3:21-26. |
| ἡ καύχησις; | noun; fsn; καύχησις; boasting, pride; subject of understood verb, ἔστιν; This is the first sentence, a question. |
| ἐξεκλείσθη. | verb; a, p, ind, 3s; ἐκκλείω; to alienate, shut out, exclude; gnomic aorist; This word forms the second sentences, an answer. |
| διὰ | prep + gen; διά; (gen) through, by means of; This prepositional phrase begins a question with the unstated verb and subject, καύχησις ἐξεκλείσθη, understood from above. (καύχησις ἐξεκλείσθη) διὰ ποίου νόμου; ‘(Boasting is excluded) by what sort of principle?’ |
| ποίου | interrogative adj; msg; ποῖος; what?, which?, of what kind? qualifies νόμου below; Paul’s use of ellipsis is striking in these verses. After the long intricate sentence stating the revelation of God’s righteousness being freely giving by faith in the Messiah Jesus (verses 3:21-26), in staccato fashion by short elliptical sentences he lays out three issues he will now elaborate upon. |
| νόμου; | noun; msg; νόμος; law, regulation, principle; The context suggests that in this verse the two uses of νόμος should be understood to refer to the general idea of a law or principle rather than to the Mosaic Law. This prepositional phrase forms the third sentence, a question. |
| τῶν ἔργων; | art noun; npg; ἔργον; work, deed, activity, task, job; This articular genitive forms the fourth independent sentence, another question. It is not to be connected, directly at least, to the previous noun νόμου but to an understood statement, (ἐξεκλείσθη διὰ νόμου) τῶν ἔργων; or ‘(Is it excluded y the principle) of works?’ It is a genitive of apposition qualifying the understood but unstated word νόμου. |
| οὐχί, | neg adv; οὐχί; not, no!, a strengthened form of οὐ, not; These last six Greek words form the fifth sentence in this verse, an answer. |
| ἀλλὰ | conj; ἀλλά; but, instead, yet, except; indicates a strong contrast with (διὰ νόμου) τῶν ἔργων above. Note the διὰ νόμου is not stated but understood. |
| διὰ | prep + gen; διά; (gen) through, by means of; Once more the subject/verb of this sentence have been omitted being understood. The full statement with the unstated words would be, οὐχί, ἀλλὰ (ἐξεκλείσθη) διὰ νόμου πίστεως. |
| νόμου | noun; msg; νόμος; law, regulation, principle; |
| πίστεως. | noun; fsg; πίστις; faith, faithfulness, belief, trust; genitive of apposition of νόμου above; |
Verse 3:28
λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
For we conclude a person to be justified by faith independent from the works of the Law.
| λογιζόμεθα | verb; p, m, ind, 1p; λογίζομαι; to credit, count, reckon; regard, think, consider, conclude; present of past action; This, justification by faith apart from the law, was one of the main points in verses 3:21-26. The use of the present tense here indicates a past action continuing into the present. Emphasis is on the present. Might be translated, ‘For we have concluded….’ |
| γὰρ | conj; γάρ; shows inference or continuation; for, because, indeed, but; explanatory γάρ epexegetical to previous verse; |
| δικαιοῦσθαι | verb; p, p, inf; δικαιόω; to justify, vindicate, declare righteous; infinitive used in indirect discourse after λογιζόμεθα; |
| πίστει | noun; fsd; πίστις; faith, faithfulness, belief, trust; instrumental dative; |
| ἄνθρωπον | noun; msa; ἄνθρωπος; human being, person; man, husband; accusative subject of infinitive δικαιοῦσθαι; |
| χωρὶς | adv (improp prep. + gen); χωρίς; without, besides, apart from, independent; previous use was in 3:21; |
| ἔργων | noun; npg; ἔργον; work, deed, activity, task, job; object of improper preposition χωρὶς; |
| νόμου. | noun; msg; νόμος; law, regulation, principle; probably refers to the Mosaic Law here; |
The following charts are of verses 3:27-28 introducing the first top if discussion, is justification by works or by faith or more accurately, can we say/boast about anything we have done to be declared just before God.
Verse 3:29
ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
Or, [is God] the God of the Jews only? Not at all! [He is the God] also of the Gentiles. Yes indeed! [He is the God] of the Gentiles too!
| ἢ | conj; ἢ; or; This conjunction shifts our thought from the conclusion in the previous verse that a person is justified by faith apart from works of the Law to the questions which introduce the next topic. |
| Ἰουδαίων | adj; mpa; Ἰουδαῖος; Jewish (people), Jewish; descriptive genitive of understood noun θεὸς which makes up the predicate of a verbless clause; |
| ὁ θεὸς | art noun; msn; θεός; God; nominative subject of a verbless clause, understood ἐστίν. |
| μόνον; | adv; μόνον; only, alone; just, even; |
| οὐχὶ | neg adv; οὐχί,; not, no! This is an emphatic negative adverb. This could be seen as a negative adverb introducing a question to which the expected answer is an emphatic positive. Almost every English translation understands it as such. However, punctuating the Greek text differently, οὐχὶ, καὶ ἐθνῶν. rather than οὐχὶ καὶ ἐθνῶν; yields a very emphatic statement rather than a question. It is to be noted that the original Greek text had no punctuation ; it was added much later. This is, in fact, very similar to how the editors of the Greek text punctuated the text of verse 27! While it does not change the essential meaning of the text at all, it is a much more emphatic statement. I prefer this reading of the text. This makes all three replies to Paul’s questions very emphatic answers (3:27b, 29b, and 31b). |
| καὶ | conj; καί; adverbial; also, too; |
| ἐθνῶν; | noun; npg; ἔθνος; gentile, pagan; (foreign) nation, a people; As with Ἰουδαίων above this is a descriptive genitive of an omitted but understood word, or phrase in this case, ἐστίν ὁ θεὸς, ‘He is the God also of the Gentiles.’ |
| ναὶ | ptcl adv:; yes, indeed, a marker of strong agreement, affirmation, or emphasis; |
| καὶ | conj; καί; adverbial; also, too; |
| ἐθνῶν, | noun; npg; ἔθνος; gentile, pagan; (foreign) nation, a people. See note on ἐθνῶν above. |
Verse 3:30
εἴπερ εἷς ὁ θεὸς ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
since God is one who will justify the circumcision by faith and the uncircumcision through that faith.
| εἴπερ | conj, ptcl; εἴπερ; if indeed, if in fact, since indeed; introduces the reason for the previous statement; |
| εἷς | adj; numeral; msn; εἷς; one, single; predicate nominative of verbless clause, i.e. predicate use of the adjective. |
| ὁ θεὸς | art noun; msn; θεός; God; subject of a verbless clause, i.e. understood verb ἐστίν; |
| ὃς | relative pro; msa; ὅς; who, which, what, that; antecedent is previous word θεὸς; nominative subject of following verb δικαιώσει; |
| δικαιώσει | verb; f, a, ind, 3s; δικαιόω; to justify, vindicate, declare righteous; gnomic future; |
| περιτομὴν | art noun; fsa; περιτομή; circumcision; first accusative direct object of δικαιώσει; the use of metonymy in reference to the Jewish people; |
| ἐκ | prep + gen; ἐκ; of, out of; from, away from. logically; the means or source of an activity, disassociation or separation; |
| πίστεως | noun; fsg; πίστις; faith, faithfulness, belief, trust; object of preposition ἐκ; |
| καὶ | conj; καί; and; joins two objects in a compound direct object of δικαιώσει. |
| ἀκροβυστίαν | noun; fsa; ἀκροβυστία; uncircumcision, foreskin; fig., not of the Mosaic covenant, a Gentile; second of two objects of δικαιώσει; the use of metonymy in reference to the non-Jewish peoples; |
| διὰ | prep + gen; διά; (gen) through, by means of; This is a different prepositional phrase than what Paul used with the first occurrence of πίστεως. Question: why the difference? What exactly is the nuance here? Is this to be connected with the fact that he uses the article with the second occurrence of πίστεως. Perhaps he is saying the Jewish people will be justified by faith and the Gentiles by means of the (this same kind of) faith. an article of previous reference; |
| τῆς πίστεως. | art noun; fsg; πίστις; faith, faithfulness, belief, trust; object of preposition διά, an article of previous reference; |
The following charts are of verses 3:29-30 introducing the second topic of discussion, is justification by by faith just for those who are Jewish or for non-Jewish people as well.
Verse 3:31
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν.
So then, are we nullifying the Law through this faith? God forbid, rather we are establishing the Law!
| νόμον | noun; msg; law, regulation, principle, Mosaic Law; Here this word no doubt refers to the Mosaic Law. |
| οὖν | conj; οὖν; therefore, then, so then; This word introduces another question and answer based upon the verses 3:27-30. |
| καταργοῦμεν | verb; p, a, ind, 1p; καταργέω; to nullify, abolish, make ineffective; present progressive; |
| διὰ | pre + gen; διά; (gen) through, by means of; |
| τῆς πίστεως; | art noun; fsd; πίστις; faith, faithfulness, belief, trust,; art of previous reference; |
| μὴ | neg adv; μή; no, not; with γένοιτο absolutely not; |
| γένοιτο· | verb; a, mid, opt, 3s; γίνομαι; to be, become, happen; to come into existence, be born; used with μὴ is a very strong negative; See note in verse 3:4, |
| ἀλλὰ | conj; ἀλλά; but, instead, yet, except, rather; This indicates a strong contrast. |
| νόμον | noun; msg; law, regulation, principle, Mosaic Law; As above this refers to the Mosaic Law. |
| ἱστάνομεν. | verb; p, a, ind, 1p; ἵστημι; (tr.) to make stand, place, put, establish; present progress. |
The following chart is for verse 31. While it is the shortest of the question/answers introducing Paul’s coming discussions, it will be the issue he devotes the greatest amount of space to, namely, if justification by faith is for all Jewish and non-Jewish people, does that mean justification by faith nullifies the Law of Moses?
