Romans 5


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Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

5 1 Being justified, then, by faith we have peace in the presence of god [προς τον] because of our lord Jesus the Messiah 2 through whom also we have had the privilege of entrance [by faith, sic] into this unmerited favour [‘grace’] in which we have been placed and/even [in which] we may boast [laughingly, καυχωμεθα] on the basis of [the] hope of the glory of god. 3 And not only this, but also we may boast [scornfully καυχωμεθα] in the oppressions, knowing that oppression brings patience [endurance] into effect, 4 and the patience [effects] proof of character, and the approval [effects] hope. 5 And the hope does not shame [anyone], because οτι the love of God is pouring lavishly into our hearts because of the holy spirit which was given to us.

6 For while we were still weak Christ died, as appointed [ετι κατα καιρον], in behalf of the ungodly. 7 For someone would hardly die in behalf of a righteous [person]; and in behalf of the good [person] someone perhaps even might dare to die; 8 but god consolidated his love for us, οτι [‘in that’] even while we were still sinners Christ died in our behalf. 9 Therefore, much more now, being acquitted by his blood will we be saved because of him from the wrath [of god].

10 For if, while we were enemies, we were reconciled to god because of the death of his son, much more being reconciled will we be saved by his life; 11 and not only that, but also, we will boast [with laughter] in god because of our lord Jesus the Messiah, because of whom we have now received [‘comprehended’] reconciliation.

12 Wherefore, since through [or ‘because of’] one man sin entered into the universe, and because of sin, death, thus also death passed through into all men, with the result that all are sinful; 13 for until the law of sin was in the universe, sin was not imputed while there was no law [or ‘there being no law’], 14 however, death ruled from Adam until Moses even upon those not sinning in the same manner of transgression as Adam, who is a model of what is intended [i.e., Adam is ομοιωματι, ‘simile,’ all sin is ‘similar’ even when the content is not exactly the same; so Adam’s sin can, therefore, stand for ‘all sin’].

15 However, not as the transgression [is] thus also the free gift [‘serendipity,’ ‘grace’]; for if by the one transgression all died, how much more [will] the kindness of god and the gift, by [this] kindness, of the one man, Jesus Christ, be more than enough for the many. 16 But the gift [is] not because [ως δια, ‘as if’] of the one who sinned; for judgement of [the] one led to condemnation [of all], but the free gift is for many transgressions [leading] to justification. 17 For if by the one transgression death ruled because of the one, much more will those who receive justice for [eternal] life [by] the overwhelming kindness and serendipity [δωρεας] [of god], rule,  because of the one, Jesus the Messiah.

18 Therefore then, since because of one transgression [it is such that there is] judgement for all men, thus also because of one [there is] justification for all men to the end that they are made righteous for [eternal] life; 19 wherefore, because of the disobedience of the one man many sins were established, thus also because of the obedience of the one, many justifications have been established.

20 Now, the law usurped, in order that transgression should perform a coup [πλεοναζω, ‘to claim too much, go to far’]; but where sin [greedily] overstepped, mercy well exceeded [it], 21 so that wherefore sin ruled by death, thus also mercy would rule because of justice [which leads] to eternal life because of Jesus Christ our lord.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

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Romans 4

@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

4 1 What then shall we say was gained by Abraam our forefather by family? 2 For if Abraam was justified by means of actions he has a cause for boasting, but not before [‘in the presence of’] god. 3 For what does scripture say? “Abraam believed god and it was considered as justification for him.” [Gn 15:6] 4 Now, to the one who sets to work [for a wage] the payment is not considered against grace [favour unmerited] but against debt 5 but to the one who does not set to work putting faith in profane righteousness, his faith is counted as justification; 6 and moreover, David says, “blessed [is] the man whom god considers righteous without [‘apart from’] works,”

Blessed is the one whose lawlessness is forgiven
and [blessed] the one whose sins have been covered;
8 blessed the man whom the lord does not consider a sinner. 
[Ps 32:1-2]

9 Therefore, [is] this blessing upon the circumcised or also upon the uncircumcised? For we say, “faith was considered for Abraam as justification.” [Gn 15:6] 10 What then shall we say? Is it for the circumcision or for the uncircumcision? Not for the circumcision but for the uncircumcision; 11 and [so] he received the sign [σημειον] of circumcision as a signet [‘seal’] of justification by faith while in uncircumcision [‘while being uncircumcised’], to the end that he himself should be the father of all who believe while circumcised, so that it [their faith] would be considered as justification for them, 12 and [he should be] father of the circumcision, not only to those of the circumcision, but also to those who walk in the footsteps [‘who take the same course’] while in uncircumcision, of the faith of our father Abraam.

13 For not because of the law [was] the promise to Abraam or to his seed, which is his inheritance of the universe, but rather, [the promise was given] because of justification by faith. 14 For if [they were] heirs by law, [then] faith has been cancelled and the promise abolished; 15 for the law brings wrath into effect; but where there is no law, neither [is there] transgression. 16 On account of this, [justification is] by faith, in order that [it should be counted] against unmerited favour [‘grace’], to the end that the promise be confirmed for all the offspring, not to those of the law only but rather also to those of the faith of Abraam, who is father of us all, 17 it is therefore written οτι “Father of many nations I have made you,” [Gn 17:5] over against [or ‘in view of’] what he believed of god who makes alive those things which are dead and who calls forth things which are not, as things that are.

18 [Abraam] who, with hope against [all] hope, believed that it might be unto him “father of many nations” according to what [god] said, “Thus will be your offspring,” [Gn 15:5] and not being weak in faith against the fact that [κατενοησεν] his own body had already ‘died,’ when he was over a hundred years old, and [against] the dead womb of Sarah; 20 so that at the promise of god he did not depart in faithlessness but rather, was empowered by faith, giving [the] credit [‘glory’] to god 21 and [furthermore], he was fully persuaded [‘convinced’] that what [god] promised he was also able to do.

22 Wherefore also, “it was considered as justification for him.” [Gn 15:6] 23 Now, it was not written because of him only that it was considered to him [as such] but also because of us, whom he is about to consider [or ‘whom he is sure to consider’], [that is] those who believe in the one who raised Jesus our lord from death, 25 who was betrayed [‘given over’] because of our transgression and raised because of [or ‘for’] our justification.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Romans 3


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s letter to The Romans, which begins at To The Romans.

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2004 translation of Paul’s first letter to the Korinthians begins at And Now For Something Completely Different….

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

3 1 What then is the advantage of the Judean, or what the profit of the circumcision? Much in every way! First, that they were entrusted with the words of god. 3 So what? If some of them were unfaithful will their faithlessness cancel the faith of god? 4 Of course not! [μη γενοιτο, ‘may it never be’] Let god alone be truthful and every man a liar, as it is written,

You should be justified by your words
and made victorious when you are condemned
[Ps 51:4]

5 Now if our injustice strengthens god’s justness, what shall we say? God is not unjust when he imposes wrath [επιφερων την οργην, or poss. ‘takes vengeance’] is he? I speak as if to men. 6 Of course not! How then will god judge the world? 7 But if, on the other hand, the truth of god by my lie should abound for his glory, will I still be condemned as a sinner? 8 And it is not that, as we are being defamed and some are of the opinion [that] we are saying, “Let us do evil so that good may come,” is it?  Judgement of those who [are saying this kind of thing] is appropriate. 9 What then [shall we say]? Are we better [than they]? Not at all! for we have proven before that whether Judean or Greek, all are under [the curse] of sin, 10 as it is written οτι

There is not even one just person
11 not one who understands
not one who seeks after god.
12 All have turned away
they are altogether useless,
there is not one who performs
acts of kindness [‘mercy’],
not even one.
13 Their throats are an open tomb
they are treacherous with their tongues,
snake poison [‘venom’] is under their lips;
14 whose mouth is full of harassing curses
and sharp bitterness,
15 their feet are hasty to shed blood,
16 offensiveness and misery are in their ways,
17 and they do not know peace.
18 There is no fear of god in their eyes.

[Ps 14:1-3; Ps 53:1-3; Ec 7:20; Ps 5:9; Ps 140:3; Ps 10:7; Ps 36:1; Isa 59:7-8]

19 Now, we know that whatever the law says, it says to those who are bound by the law, in order that every mouth should be closed and all the universe be brought to trial by god; 20 therefore, they are not justified by works of the law, [that is] all flesh, before him, for because of the law sin is made known.

21 But now, apart from the law the justice of god has been openly demonstrated as testified by the law and by the prophets, 22 so the justice of god [is] through faith in Jesus Christ for all who believe. For there is no difference, 23 for all have sinned and come short of god’s glory 24 [and] justification is given [to us] by his kindness because of the redemptive price [paid] by Christ Jesus; 25 whom god tendered as a propitiation by faith [or ‘which works through faith’], [a propitiation made] in his blood as proof of his being justified on account of [the legal] remission of preexisting sins, 26 by the forbearance of god, serving as [προς την] proof of his justness, [and] by the foreordained time being now, so that he should be just and acquit by faith in Jesus.

27 Where then [is] the cause for boasting? Let it be humbled. [Is the cause of boasting] because of doing the law? Is it from works? Not any more, rather, it is because of the law of faith. 28 For we contend [that] by faith a man is justified apart from works of the law. 29 Is god that of the Judeans only? Is he not also god of the nations? Of course he is god of the nations, 30 in fact, [he is] one god who justifies the circumcision by [εκ] faith and the uncircumcision because of [δια] faith. 31 Therefore, will we lay aside the law because of faith? Of course not! Rather, we establish the law.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.