But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.

But now ^athe righteousness of God ^bhas been manifested apart from the law, although ^cthe Law and the Prophets bear witness to it—

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

This righteousness is given through faith in ▼

▼Or through the faithfulness of

Jesus Christ to all who believe. There is no difference between Jew and Gentile,

the righteousness of God ^ethrough faith in Jesus Christ for all who believe. ^fFor there is no distinction:

δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς ▼

▼ πάντας = WH Treg NA/NIV: || καὶ ἐπὶ πάντας = RP

πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή.

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

for ^hall have sinned and fall short of the glory of God,

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,

and all are justified freely by his grace through the redemption that came by Christ Jesus.

ⁱand are justified ^jby his grace as a gift, ^kthrough the redemption that is in Christ Jesus,

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

God presented Christ as a sacrifice of atonement, ▼

▼The Greek for sacrifice of atonement refers to the atonement cover on the ark of the covenant (see Lev. 16:15,16).

through the shedding of his blood – to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished

whom God ^mput forward as ⁿa propitiation ^oby his blood, to be received by faith. This was to show God’s righteousness, because in ^phis divine forbearance he had passed over ^qformer sins.

ὃν προέθετο ὁ θεὸς ἱλαστήριον ▼

▼ διὰ = WH Treg: || διὰ τῆς = NA/NIV RP

διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων

– he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς ▼

▼ τὴν = WH Treg NA/NIV: || [omit] = RP

τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the ‘law’ that requires faith.

^tThen what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith.

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

For we maintain that a person is justified by faith apart from the works of the law.

For we hold that one is justified by faith ^uapart from works of the law.

λογιζόμεθα ▼

▼ γὰρ = WH Treg NA/NIV: || οὖν = RP

γὰρ ▼

▼ δικαιοῦσθαι πίστει = WH Treg NA/NIV: || πίστει δικαιοῦσθαι = RP

δικαιοῦσθαι πίστει ⸃ ἄνθρωπον χωρὶς ἔργων νόμου.

Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,

Or ^xis God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,

ἢ Ἰουδαίων ὁ θεὸς μόνον; ▼

▼ οὐχὶ = WH Treg NA/NIV: || οὐχὶ δὲ = RP

οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,

since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

since ^zGod is one—who will justify the circumcised by faith and ^aathe uncircumcised through faith.

▼

▼ εἴπερ = WH Treg NA/NIV: || ἐπείπερ = RP

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

Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.

Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ▼

▼ ἱστάνομεν = WH Treg NA/NIV: || ἱστῶμεν = RP

ἱστάνομεν.