Apologetics Bible

Romans 3:1

Greek

Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;

Ti oyn to perisson toy Ioydaioy, e tis e opheleia tes peritomes;

KJV: What advantage then hath the Jew? or what profit is there of circumcision?

AKJV: What advantage then has the Jew? or what profit is there of circumcision?

ASV: What advantage then hath the Jew? or what is the profit of circumcision?

YLT: What, then, is the superiority of the Jew? or what the profit of the circumcision?

Exposition: Romans 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'What advantage then hath the Jew? or what profit is there of circumcision?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:2

Greek

πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν ⸀γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.

poly kata panta tropon. proton men gar oti episteythesan ta logia toy theoy.

KJV: Much every way: chiefly, because that unto them were committed the oracles of God.

AKJV: Much every way: chiefly, because that to them were committed the oracles of God.

ASV: Much every way: first of all, that they were intrusted with the oracles of God.

YLT: much in every way; for first, indeed, that they were intrusted with the oracles of God;

Exposition: Romans 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Much every way: chiefly, because that unto them were committed the oracles of God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:3

Greek

τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;

ti gar; ei epistesan tines, me e apistia ayton ten pistin toy theoy katargesei;

KJV: For what if some did not believe? shall their unbelief make the faith of God without effect?

AKJV: For what if some did not believe? shall their unbelief make the faith of God without effect?

ASV: For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?

YLT: for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?

Exposition: Romans 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For what if some did not believe? shall their unbelief make the faith of God without effect?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:4

Greek

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.

me genoito· ginestho de o theos alethes, pas de anthropos pseystes, kathos gegraptai· Opos an dikaiothes en tois logois soy kai nikeseis en to krinesthai se.

KJV: God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

AKJV: God forbid: yes, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged.

ASV: God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words,

YLT: let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'

Exposition: Romans 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:5

Greek

εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.

ei de e adikia emon theoy dikaiosynen synistesin, ti eroymen; me adikos o theos o epipheron ten orgen; kata anthropon lego.

KJV: But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

AKJV: But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man)

ASV: But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)

YLT: And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)

Exposition: Romans 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:6

Greek

μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;

me genoito· epei pos krinei o theos ton kosmon;

KJV: God forbid: for then how shall God judge the world?

AKJV: God forbid: for then how shall God judge the world?

ASV: God forbid: for then how shall God judge the world?

YLT: let it not be! since how shall God judge the world?

Exposition: Romans 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'God forbid: for then how shall God judge the world?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:7

Greek

εἰ ⸀δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι,

ei de e aletheia toy theoy en to emo pseysmati eperisseysen eis ten doxan aytoy, ti eti kago os amartolos krinomai,

KJV: For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

AKJV: For if the truth of God has more abounded through my lie to his glory; why yet am I also judged as a sinner?

ASV: But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

YLT: for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?

Exposition: Romans 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:8

Greek

καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.

kai me kathos blasphemoymetha kai kathos phasin tines emas legein oti Poiesomen ta kaka ina elthe ta agatha; on to krima endikon estin.

KJV: And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

AKJV: And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

ASV: and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

YLT: and not, as we are evil spoken of, and as certain affirm us to say--`We may do the evil things, that the good ones may come?' whose judgment is righteous.

Exposition: Romans 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:9

Greek

Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι,

Ti oyn; proechometha; oy pantos, proetiasametha gar Ioydaioys te kai Ellenas pantas yph amartian einai,

KJV: What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

AKJV: What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

ASV: What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;

YLT: What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,

Exposition: Romans 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:10

Greek

καθὼς γέγραπται ὅτι Οὐκ ἔστιν δίκαιος οὐδὲ εἷς,

kathos gegraptai oti Oyk estin dikaios oyde eis,

KJV: As it is written, There is none righteous, no, not one:

AKJV: As it is written, There is none righteous, no, not one:

ASV: as it is written, There is none righteous, no, not one;

YLT: according as it hath been written--`There is none righteous, not even one;

Exposition: Romans 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'As it is written, There is none righteous, no, not one:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:11

Greek

οὐκ ἔστιν ⸀ὁ συνίων, οὐκ ἔστιν ⸁ὁ ἐκζητῶν τὸν θεόν·

oyk estin o synion, oyk estin o ekzeton ton theon·

KJV: There is none that understandeth, there is none that seeketh after God.

AKJV: There is none that understands, there is none that seeks after God.

ASV: There is none that understandeth,

YLT: There is none who is understanding, there is none who is seeking after God.

Exposition: Romans 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There is none that understandeth, there is none that seeketh after God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:12

Greek

πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ⸀ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.

pantes exeklinan, ama echreothesan· oyk estin poion chrestoteta, oyk estin eos enos.

KJV: They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

AKJV: They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one.

ASV: They have all turned aside, they are together become unprofitable;

YLT: All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.

Exposition: Romans 3:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:13

Greek

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,

taphos aneogmenos o larygx ayton, tais glossais ayton edolioysan, ios aspidon ypo ta cheile ayton,

KJV: Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

AKJV: Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips:

ASV: Their throat is an open sepulchre;

YLT: A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips.

Exposition: Romans 3:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:14

Greek

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει·

on to stoma aras kai pikrias gemei·

KJV: Whose mouth is full of cursing and bitterness:

AKJV: Whose mouth is full of cursing and bitterness:

ASV: Whose mouth is full of cursing and bitterness:

YLT: Whose mouth is full of cursing and bitterness.

Exposition: Romans 3:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whose mouth is full of cursing and bitterness:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:15

Greek

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,

oxeis oi podes ayton ekcheai aima,

KJV: Their feet are swift to shed blood:

AKJV: Their feet are swift to shed blood:

ASV: Their feet are swift to shed blood;

YLT: Swift are their feet to shed blood.

Exposition: Romans 3:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Their feet are swift to shed blood:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:16

Greek

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,

syntrimma kai talaiporia en tais odois ayton,

KJV: Destruction and misery are in their ways:

AKJV: Destruction and misery are in their ways:

ASV: Destruction and misery are in their ways;

YLT: Ruin and misery are in their ways.

Exposition: Romans 3:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Destruction and misery are in their ways:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:17

Greek

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.

kai odon eirenes oyk egnosan.

KJV: And the way of peace have they not known:

AKJV: And the way of peace have they not known:

ASV: And the way of peace have they not known:

YLT: And a way of peace they did not know.

Exposition: Romans 3:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the way of peace have they not known:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:18

Greek

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.

oyk estin phobos theoy apenanti ton ophthalmon ayton.

KJV: There is no fear of God before their eyes.

AKJV: There is no fear of God before their eyes.

ASV: There is no fear of God before their eyes.

YLT: There is no fear of God before their eyes.'

Exposition: Romans 3:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There is no fear of God before their eyes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:19

Greek

Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ·

Oidamen de oti osa o nomos legei tois en to nomo lalei, ina pan stoma phrage kai ypodikos genetai pas o kosmos to theo·

KJV: Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

AKJV: Now we know that what things soever the law said, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

ASV: Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:

YLT: And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;

Exposition: Romans 3:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:20

Greek

διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.

dioti ex ergon nomoy oy dikaiothesetai pasa sarx enopion aytoy, dia gar nomoy epignosis amartias.

KJV: Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

AKJV: Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

ASV: because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.

YLT: wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.

Exposition: Romans 3:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:21

Greek

Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,

Nyni de choris nomoy dikaiosyne theoy pephanerotai, martyroymene ypo toy nomoy kai ton propheton,

KJV: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

AKJV: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

ASV: But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;

YLT: And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,

Exposition: 'But now the righteousness of God has been manifested apart from the law.' Nuni de — 'but now' — the great turning point of redemptive history. Dikaiosyne Theou (righteousness of God) appears 8 times in Romans 1-5. It is both God's character attribute (he is righteous) and his gift (he declares sinners righteous). 'Apart from the law' — not through Torah observance but through faith — the law witnesses to it but does not produce it.

Apologetics Notes

• Scientific Correlation: The universal human moral sense (cited by C.S. Lewis in Mere Christianity as evidence for God's existence) creates the very problem Romans 3 addresses: all humans know the moral standard and all fall short. The cross doesn't lower the standard; it satisfies it.

• Koine Greek Grammar: Pephanerootai — perfect passive: 'has been manifested and stands manifested.' The righteousness is not being manifested; it HAS BEEN, in the Christ-event — permanent, objective, available.

• Historical Evidence: Martin Luther's 'tower experience' (discovering that 'righteousness of God' in Romans 1:17 is a gift, not a demand) sparked the Protestant Reformation (1517). The Greek makes clear what medieval Latin obscured — Luther's insight was linguistically and exegetically correct.

Romans 3:22

Greek

δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς ⸀πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή.

dikaiosyne de theoy dia pisteos Iesoy Christoy, eis pantas toys pisteyontas, oy gar estin diastole.

KJV: Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

AKJV: Even the righteousness of God which is by faith of Jesus Christ to all and on all them that believe: for there is no difference:

ASV: even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

YLT: and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, --for there is no difference,

Exposition: Romans 3:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:23

Greek

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,

pantes gar emarton kai ysteroyntai tes doxes toy theoy,

KJV: For all have sinned, and come short of the glory of God;

AKJV: For all have sinned, and come short of the glory of God;

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

YLT: for all did sin, and are come short of the glory of God--

Exposition: 'For all have sinned and fall short of the glory of God.' Pantes emarton — aorist: all sinned (in Adam, historically) and hysterountai — present: all are continually falling short. The verb hystereoo means 'to lack, to come behind, to fall short' — like an archer's arrow falling short of the distant target. Human moral failure is not primarily crimes (acts) but a chronic deficit of doxa (glory) — the image of God tarnished by sin.

Apologetics Notes

• Scientific Correlation: Cross-cultural anthropology documents the universality of moral failure — every human society has laws against theft, murder, and deception, and every human society has members who violate those laws. Paul's universalism is an empirical observation as well as theological claim.

• Koine Greek Grammar: Hysterountai is present middle/passive — 'they are lacking.' Sin is not just acts but a state of deficiency. The present tense indicates the ongoing condition, which requires an ongoing solution — the grace described in verse 24.

• Historical Evidence: Every major world religion implicitly or explicitly acknowledges human moral failure: karma (Hinduism), the human heart's evil inclination (yetzer hara, Judaism), suffering from desire (Buddhism), submission needed (Islam). Romans 3:23 names what all traditions sense.

Romans 3:24

Greek

δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ·

dikaioymenoi dorean te aytoy chariti dia tes apolytroseos tes en Christo Iesoy·

KJV: Being justified freely by his grace through the redemption that is in Christ Jesus:

AKJV: Being justified freely by his grace through the redemption that is in Christ Jesus:

ASV: being justified freely by his grace through the redemption that is in Christ Jesus:

YLT: being declared righteous freely by His grace through the redemption that is in Christ Jesus,

Exposition: Romans 3:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Being justified freely by his grace through the redemption that is in Christ Jesus:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:25

Greek

ὃν προέθετο ὁ θεὸς ἱλαστήριον ⸀διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων

on proetheto o theos ilasterion dia pisteos en to aytoy aimati eis endeixin tes dikaiosynes aytoy dia ten paresin ton progegonoton amartematon

KJV: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

AKJV: Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

ASV: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;

YLT: whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God--

Exposition: 'Whom God put forward as a propitiation by his blood, to be received by faith.' Hilasterion — this is the technical Greek term for the kapporet, the mercy seat (Exodus 25:17-22), where the high priest sprinkled blood on Yom Kippur. Jesus is both the sacrifice AND the mercy seat — the place where God's wrath against sin is satisfied (propitiation) through blood. 'By his blood' — the incarnate bodily death, not mere spiritual transaction.

Apologetics Notes

• Scientific Correlation: Propitiation (satisfying divine wrath) is distinct from expiation (covering sin). The distinction matters theologically: a God who never responds to sin with moral displeasure is not morally serious. Paul affirms that the cross satisfies both divine justice (propitiation) and human need (forgiveness).

• Koine Greek Grammar: Hilasterion appears only twice in the NT: here and Hebrews 9:5 (where it explicitly means the ark's mercy seat). The author of Hebrews was likely drawing on the same theology. The term is deeply rooterd in the Levitical atonement system.

• Historical Evidence: Leon Morris's The Apostolic Preaching of the Cross (1955) documents exhaustively that hilasterion in Greek literature always carries the sense of divine wrath being turned aside — not merely 'expiation' (covering). The propitiation meaning is linguistically primary.

Romans 3:26

Greek

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.

en te anoche toy theoy, pros ten endeixin tes dikaiosynes aytoy en to nyn kairo, eis to einai ayton dikaion kai dikaioynta ton ek pisteos Iesoy.

KJV: To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

AKJV: To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus.

ASV: for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.

YLT: for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.

Exposition: Romans 3:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:27

Greek

Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.

Poy oyn e kaychesis; exekleisthe. dia poioy nomoy; ton ergon; oychi, alla dia nomoy pisteos.

KJV: Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

AKJV: Where is boasting then? It is excluded. By what law? of works? No: but by the law of faith.

ASV: Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

YLT: Where then is the boasting? it was excluded; by what law? of works? no, but by a law of faith:

Exposition: Romans 3:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:28

Greek

λογιζόμεθα ⸀γὰρ ⸂δικαιοῦσθαι πίστει⸃ ἄνθρωπον χωρὶς ἔργων νόμου.

logizometha gar dikaioysthai pistei anthropon choris ergon nomoy.

KJV: Therefore we conclude that a man is justified by faith without the deeds of the law.

AKJV: Therefore we conclude that a man is justified by faith without the deeds of the law.

ASV: We reckon therefore that a man is justified by faith apart from the works of the law.

YLT: therefore do we reckon a man to be declared righteous by faith, apart from works of law.

Exposition: Romans 3:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore we conclude that a man is justified by faith without the deeds of the law.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:29

Greek

ἢ Ἰουδαίων ὁ θεὸς μόνον; ⸀οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,

e Ioydaion o theos monon; oychi kai ethnon; nai kai ethnon,

KJV: Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

AKJV: Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

ASV: Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:

YLT: The God of Jews only is He , and not also of nations?

Exposition: Romans 3:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:30

Greek

⸀εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.

eiper eis o theos, os dikaiosei peritomen ek pisteos kai akrobystian dia tes pisteos.

KJV: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

AKJV: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

ASV: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

YLT: yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.

Exposition: Romans 3:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Romans 3:31

Greek

νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ⸀ἱστάνομεν.

nomon oyn katargoymen dia tes pisteos; me genoito, alla nomon istanomen.

KJV: Do we then make void the law through faith? God forbid: yea, we establish the law.

AKJV: Do we then make void the law through faith? God forbid: yes, we establish the law.

ASV: Do we then make the law of none effect through faith? God forbid: nay, we establish the law.

YLT: Law then do we make useless through the faith? let it not be! yea, we do establish law.

Exposition: Romans 3:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Do we then make void the law through faith? God forbid: yea, we establish the law.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.