Romans / Chapter 3

Romans 3

31 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

Romans 3 begins by addressing the implied objection: if inner reality matters more than external markers, what advantage does the Jew have? Paul affirms Israel's advantage — they were entrusted with God's oracles — but insists that Jewish unfaithfulness does not nullify God's faithfulness. He then marshals a chain of Old Testament quotations to prove that all people, Jew and Gentile alike, are under sin. The chapter climaxes in 3:21-26, where Paul declares that God's righteousness has now been revealed apart from the law — through faith in Jesus Christ, for all who believe. God put Christ forward as a propitiation, demonstrating his righteousness by passing over former sins, so that he is both just and the justifier of the one who has faith in Jesus.

What Makes This Chapter Remarkable

Verses 21-26 are widely regarded as the theological center of Romans and one of the densest passages in the entire New Testament. Nearly every word carries heavy theological freight. The word hilastērion (v. 25) is the same word used in the Septuagint for the kapporet — the mercy seat atop the Ark of the Covenant where atonement was made on Yom Kippur. Paul presents Christ as the ultimate mercy seat, the place where God's wrath and mercy meet. The argument that 'all have sinned' (v. 23) is the universal premise that makes the universal offer of grace coherent.

Translation Friction

The phrase pistis Iēsou Christou (v. 22) can be translated as 'faith in Jesus Christ' (objective genitive) or 'the faithfulness of Jesus Christ' (subjective genitive). Both readings have strong scholarly support. We render the objective genitive ('faith in Jesus Christ') as the more traditional reading while noting the alternative. The word hilastērion (v. 25) is rendered 'propitiation' rather than 'expiation' — propitiation (turning away wrath) better captures the context, where God's wrath (1:18) demands resolution.

Connections

The Old Testament catena in vv. 10-18 draws from Psalms 14, 5, 140, 10, Isaiah 59, and Psalm 36. The hilastērion of v. 25 connects to Leviticus 16 (Day of Atonement), Exodus 25:17-22 (mercy seat), and Hebrews 9:5. The principle 'no one is righteous' (v. 10) echoes Ecclesiastes 7:20. Paul's argument about boasting (v. 27) will be developed through the Abraham narrative in chapter 4. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Omnes peccaverunt (all have sinned) became the universal declaration of human sinfulness in Western theology. Iustificati gratis per gratiam (justified freely by grace) established the grace-justifica... (3 notable Vulgate renderings in this chapter) See the [Vulgate Romans](/vulgate/romans). JST footnote at Romans 3:24: Justification 'freely by his grace' — qualifying language added See the [JST notes](/jst/romans).

Romans 3:1

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

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

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

Notes & Key Terms

Translator Notes

  1. The diatribe continues with the interlocutor's implied objection: if circumcision can become uncircumcision (2:25), why be Jewish at all? Paul takes this objection seriously rather than dismissing it — his answer affirms real advantage while denying automatic immunity from judgment.
Romans 3:2

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

Much in every way. First of all, they were entrusted with the oracles of God.

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

Notes & Key Terms

Translator Notes

  1. Paul says prōton ('first'), suggesting a list, but never returns to give a second or third point — he is sidetracked by the implications of his first point. The word logia ('oracles, sayings') refers to the Scriptures, particularly God's covenant promises to Israel. The passive episteuthēsan ('were entrusted') emphasizes both privilege and responsibility.
Romans 3:3

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

What then? If some were unfaithful, will their unfaithfulness nullify God's faithfulness?

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

Notes & Key Terms

Translator Notes

  1. The wordplay on pistis is central: ēpistēsan ('were unfaithful/unbelieving'), apistia ('unfaithfulness'), and pistin tou theou ('faithfulness of God') all share the same root. 'Some' (tines) is an understatement — Paul is diplomatic. The verb katargēsei ('nullify, render ineffective') is a strong word Paul uses frequently for the cancellation of a power or reality.
Romans 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.

Absolutely not! Let God be true and every person a liar, as it is written: "So that you may be justified in your words and prevail when you are judged."

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.

Notes & Key Terms

Translator Notes

  1. The exclamation mē genoito ('may it never be!') is Paul's strongest negation, used ten times in Romans. We render it 'absolutely not' rather than the KJV's 'God forbid,' which imports God's name where the Greek does not. Paul quotes Psalm 51:4 (LXX 50:6), where David acknowledges God's righteousness in judging. The application is that God's faithfulness stands regardless of human failure — when the two are weighed, God is always vindicated.
  2. [TCR Cross-Reference] Echoes Psalms 51:4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Romans 3:5

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

But if our unrighteousness serves to demonstrate God's righteousness, what should we say? That God is unjust in inflicting wrath? (I speak in human terms.)

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)

Notes & Key Terms

Translator Notes

  1. The verb synistēsin ('demonstrates, commends, establishes') suggests that human sin inadvertently showcases God's righteousness by contrast. The parenthetical kata anthrōpon legō ('I speak according to a human perspective') is Paul's disclaimer that this objection represents flawed human reasoning, not his own theology.
Romans 3:6

μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;

Absolutely not! For then how would God judge the world?

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

Notes & Key Terms

Translator Notes

  1. Paul's reductio ad absurdum: if God cannot punish sin that highlights his righteousness, then God cannot judge anyone, since all sin ultimately serves to display divine attributes. But God's role as world-judge is non-negotiable in Jewish theology (Genesis 18:25).
  2. [TCR Cross-Reference] Quotes Genesis 18:25. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Romans 3:7

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

But if God's truth is magnified through my falsehood to his glory, why am I still being condemned as a sinner?

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?

Notes & Key Terms

Translator Notes

  1. The first-person singular shifts from the corporate 'our' (v. 5) to the individual 'my' — Paul voices the objection from the sinner's own perspective. The verb eperisseusen ('abounded, overflowed') anticipates the 'where sin increased, grace overflowed' language of 5:20.
Romans 3:8

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

And why not say — as we are slanderously charged and as some claim we say — "Let us do evil so that good may come"? Their condemnation is deserved.

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.

Notes & Key Terms

Translator Notes

  1. Paul reveals that opponents have caricatured his gospel of grace as moral license — an accusation he takes up again in 6:1 and 6:15. The phrase hōn to krima endikon estin ('their condemnation is just') delivers a sharp verdict on those who distort the gospel into antinomianism. Paul does not argue the point here but dismisses it with a judicial pronouncement.
Romans 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 charged that both Jews and Greeks are all under sin,

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;

Notes & Key Terms 1 term

Key Terms

ἁμαρτία hamartia
"sin" — sin, missing the mark, failure, offense, transgression; also personified as a ruling power

The preposition hypo ('under') presents sin as a sovereign authority under whose dominion all humanity lives. This personified usage will dominate Romans 5-7, where sin reigns, enslaves, and kills.

Translator Notes

  1. The verb proechometha is debated — it can mean 'are we better?' (middle) or 'are we at a disadvantage?' (passive). The context favors 'are we better?' with the answer 'not at all.' The phrase hyph' hamartian ('under sin') presents sin as a ruling power, not just a collection of misdeeds — a personification Paul develops in chapters 5-7. This is the thesis that the following Scripture chain will support.
Romans 3:10

καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς,

As it is recorded, There is none upright, no, not one:.

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

Notes & Key Terms

Translator Notes

  1. Paul begins a catena (chain) of Old Testament quotations, primarily from the Psalms, to establish universal human sinfulness. This verse echoes Psalm 14:1-3 (LXX 13:1-3) and Ecclesiastes 7:20. The emphatic double negative (ouk...oude heis) leaves no exceptions.
  2. [TCR Cross-Reference] This verse quotes Psalms 14:1-3 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Ecclesiastes 7:20 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Romans 3:11

οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν.

There is none that understandeth, there is none that seeketh following God.

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

Notes & Key Terms

Translator Notes

  1. Continuing from Psalm 14:2. The two deficiencies — understanding and seeking — correspond to the intellectual and volitional dimensions of the human failure described in 1:21-23. The claim is not that people never have religious impulses but that no one naturally and consistently pursues the true God.
  2. [TCR Cross-Reference] Quotes Psalms 14:1-3. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Romans 3:12

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

All have turned aside; together they have become worthless. There is no one who does good, not even one."

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

Notes & Key Terms

Translator Notes

  1. The conclusion of the Psalm 14 quotation. The verb exeklinan ('turned aside, deviated') uses a road metaphor — humanity has left the right path. The verb ēchreōthēsan ('became worthless, became useless') means to become sour or rancid, like spoiled milk — a vivid image of moral corruption.
  2. [TCR Cross-Reference] Draws on Psalms 14:1-3. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Romans 3:13

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

"Their throat is an open grave; they use their tongues to deceive." "The venom of vipers is under their lips."

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

Notes & Key Terms

Translator Notes

  1. Paul draws from Psalm 5:9 (LXX 5:10) and Psalm 140:3 (LXX 139:3). The anatomy of sin moves from throat to tongue to lips — speech organs become instruments of death. The 'open grave' metaphor suggests speech that brings death and corruption. The progression creates a portrait of verbal violence.
  2. [TCR Cross-Reference] References Psalms 5:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Psalm 140:3 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Romans 3:14

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει·

"Their mouth is full of curses and bitterness."

KJV Whose mouth is full of cursing and bitterness:

Notes & Key Terms

Translator Notes

  1. From Psalm 10:7 (LXX 9:28). The word aras ('cursing') and pikrias ('bitterness') complete the anatomy of sinful speech — from the throat (v. 13a) through the tongue (v. 13b) and lips (v. 13c) to the mouth (v. 14).
  2. [TCR Cross-Reference] Echoes Psalms 10:7. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Romans 3:15

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,

Indeed, their feet are swift to shed blood:.

KJV Their feet are swift to shed blood:

Notes & Key Terms

Translator Notes

  1. From Isaiah 59:7. The quotation shifts from organs of speech to feet — from verbal violence to physical violence. The adjective oxeis ('swift, quick, sharp') suggests eagerness for bloodshed.
  2. [TCR Cross-Reference] This verse quotes Isaiah 59:7-8 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Romans 3:16

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,

Indeed, destruction and misery are in their ways:.

KJV Destruction and misery are in their ways:

Notes & Key Terms

Translator Notes

  1. Continuing Isaiah 59:7. The nouns syntrimma ('destruction, ruin, crushing') and talaipōria ('wretchedness, misery') describe the devastation that sinful humanity leaves in its wake.
  2. [TCR Cross-Reference] Quotes Isaiah 59:7-8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Romans 3:17

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.

Indeed, the way of peace have they not known:.

KJV And the way of peace have they not known:

Notes & Key Terms

Translator Notes

  1. From Isaiah 59:8. The word eirēnēs ('peace') corresponds to the Hebrew shalom — the wholeness and well-being that humanity was created for but has abandoned. The path they follow produces the opposite of shalom.
  2. [TCR Cross-Reference] Draws on Isaiah 59:7-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Romans 3:18

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.

There is no fear of God prior to their eyes.

KJV There is no fear of God before their eyes.

Notes & Key Terms

Translator Notes

  1. From Psalm 36:1 (LXX 35:2). This final quotation names the root cause: the absence of reverent awe before God. In the wisdom tradition, 'the fear of the LORD is the beginning of wisdom' (Proverbs 9:10). Without this fear, the moral collapse described in the preceding quotations is inevitable.
  2. [TCR Cross-Reference] References Psalms 36:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Proverbs 9:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Romans 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 whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.

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.

Notes & Key Terms

Translator Notes

  1. Paul draws a crucial inference: the Old Testament quotations (vv. 10-18) address Jews first ('those under the law'), so Jews cannot claim exemption from the universal indictment. The result is universal: 'every mouth silenced' — no defense can be offered. The adjective hypodikos ('accountable, liable to judgment') is a legal term meaning 'under judicial sentence.'
Romans 3:20

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

For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

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.

Notes & Key Terms

Translator Notes

  1. Paul echoes Psalm 143:2 (LXX 142:2). The phrase ex ergōn nomou ('by works of the law') has been debated: does it mean 'by doing what the law commands' or 'by the identity markers (circumcision, food laws, Sabbath) that define the Jewish community'? Both dimensions are likely in view. The word sarx ('flesh') here means 'human being' — no mortal creature can achieve right standing through law-keeping. The law's function is diagnostic, not curative: it identifies sin but cannot heal it.
  2. [TCR Cross-Reference] This verse quotes Psalm 143:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Romans 3:21

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

But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets —

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

Notes & Key Terms 1 term

Key Terms

δικαιοσύνη θεοῦ dikaiosynē theou
"righteousness of God" — God's righteousness, the righteousness from God, God's saving justice, God's covenant faithfulness

This phrase carries multiple dimensions: God's own righteous character, his faithfulness to his covenant promises, and the right standing he grants to believers. All three are active in this context.

Translator Notes

  1. The adverb nyni ('but now') is both temporal (the Christ-event has happened) and logical (the argument has reached its resolution). The perfect tense pephanerōtai ('has been revealed and remains revealed') emphasizes the permanence of this disclosure. The phrase chōris nomou ('apart from the law') qualifies the means, not the content: the righteousness is consistent with the law but does not come through law-keeping.
Romans 3:22

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

Even the righteousness of God which is by way of faith of Jesus Christ to all and upon all them that trust — for there is no difference:.

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:

Notes & Key Terms

Translator Notes

  1. The phrase dia pisteōs Iēsou Christou ('through faith in/of Jesus Christ') is the center of the 'pistis Christou' debate. The objective genitive reading ('faith in Jesus Christ') makes human faith the instrument by which righteousness is received. The subjective genitive reading ('the faithfulness of Jesus Christ') makes Christ's own fidelity the ground. Both are theologically valid; we render the traditional objective genitive. The phrase ou gar estin diastolē ('there is no distinction') eliminates any Jew-Gentile differential in access to salvation.
Romans 3:23

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,

for everyone has sinned and fallen short of God's glory.

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

Notes & Key Terms

Translator Notes

  1. The aorist hēmarton ('sinned') views humanity's sin as a historical fact, while the present tense hysterountai ('fall short, lack') describes an ongoing condition. The phrase 'glory of God' (doxēs tou theou) refers to the divine image and splendor humanity was created to reflect (cf. 1:23 and 8:29-30) — sin has caused humanity to lose its designed glory. The prefix hystero- suggests falling behind, being left wanting.

Latin Vulgate (Jerome, 384 CE)

"For all have sinned and fall short of the glory of God, being justified freely by his grace"

Omnes peccaverunt (all have sinned) became the universal declaration of human sinfulness in Western theology. Iustificati gratis per gratiam (justified freely by grace) established the grace-justification connection. The word gratis (freely, as a gift) — from gratia — created the gratis/gratia wordplay that became central to the theology of unmerited favor.

Romans 3:24

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

Being justified freely by his grace by way of the redemption that is in Christ Jesus:.

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

Notes & Key Terms 2 terms

Key Terms

χάρις charis
"grace" — grace, favor, gift, gratitude, goodwill

Here charis functions as the source and ground of justification. It is not a substance dispensed but God's free, undeserved initiative to declare sinners righteous.

ἀπολύτρωσις apolytrōsis
"redemption" — redemption, release, liberation, ransom, deliverance

The word evokes the Exodus — God's liberation of Israel from slavery — now applied to liberation from sin. The price of this redemption is specified in verse 25.

Translator Notes

  1. Three metaphors converge: legal (dikaoumenoi, 'being justified' — declared righteous in court), commercial (dōrean, 'freely, as a gift' — without payment), and redemptive (apolytrōseōs, 'redemption' — liberation by payment of a ransom). The word apolytrōsis originally described the purchase of a slave's freedom and echoes the Hebrew ga'al (kinsman-redemption) tradition.

Latin Vulgate (Jerome, 384 CE)

"For all have sinned and fall short of the glory of God, being justified freely by his grace"

Omnes peccaverunt (all have sinned) became the universal declaration of human sinfulness in Western theology. Iustificati gratis per gratiam (justified freely by grace) established the grace-justification connection. The word gratis (freely, as a gift) — from gratia — created the gratis/gratia wordplay that became central to the theology of unmerited favor.

Joseph Smith Translation (Footnotes)soteriological

Justification 'freely by his grace' — qualifying language added

The JST footnote revises Paul's statement about justification by grace, adding context that prevents the verse from being read as unconditional salvation apart from any response of faith or covenant faithfulness.

Romans 3:25

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

God presented him as the atoning sacrifice through faith in his blood. He did this to demonstrate his righteousness, because in his patience he had left earlier sins unpunished.

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;

Notes & Key Terms 1 term

Key Terms

ἱλαστήριον hilastērion
"propitiation" — propitiation, expiation, mercy seat, place of atonement, atoning sacrifice

In the Septuagint, this word translates the Hebrew kapporet (mercy seat) in Exodus 25:17-22 and Leviticus 16:2, 13-15. Paul may be presenting Christ as the antitype of the mercy seat — the true place where God and sinful humanity are reconciled through blood.

Translator Notes

  1. The verb proetheto ('put forward, set forth publicly') indicates a deliberate, public divine act — not something hidden but something God displayed openly. The word hilastērion can be translated 'propitiation' (turning away wrath), 'expiation' (cleansing sin), or 'mercy seat' (the place of atonement). We render 'propitiation' because the context of divine wrath (1:18) demands resolution, but the mercy seat allusion is noted in the expanded rendering.
  2. The phrase dia pisteōs ('through faith') specifies how the propitiation is received by the individual. The phrase en tō autou haimati ('by his blood') specifies the means of the atoning act — the death of Christ. The word paresin ('passing over') differs from aphesis ('forgiveness') — it means a temporary passing by, not permanent cancellation, suggesting that God's forbearance in the old covenant awaited the cross for final resolution.

Latin Vulgate (Jerome, 384 CE)

"Whom God set forth as a propitiation through faith in his blood"

Propitiationem (propitiation) for Greek hilastērion established the Latin propitiation theology. Hilastērion can mean 'mercy seat' (the kapporet in the Holy of Holies) or 'means of propitiation.' Jerome's propitiationem favors the abstract propitiation reading over the concrete mercy-seat allusion, shaping Western atonement theology toward satisfaction/propitiation models.

Romans 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.

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

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

Notes & Key Terms

Translator Notes

  1. The phrase dikaion kai dikaiounta ('just and the justifier') is the theological climax of the passage. The same root (dik-) appears in both words, underscoring that God's justifying act is itself an expression of his justice, not a contradiction of it. The phrase en tō nyn kairō ('at the present time') contrasts with the past era of forbearance — the cross is the moment when God's righteousness is definitively displayed.
Romans 3:27

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

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

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

Notes & Key Terms

Translator Notes

  1. The word kauchēsis ('boasting') returns from 2:17, 23. If justification is by grace through faith, no one can claim credit. Paul uses nomos ('law') in an unusual sense here — 'principle' or 'system' rather than the Mosaic Torah. The 'law of faith' is the principle that right standing before God comes through trust, not achievement.
Romans 3:28

λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.

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

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

Notes & Key Terms

Translator Notes

  1. The verb logizometha ('we reckon, hold, conclude') is a deliberate summary statement. This verse became the watchword of the Protestant Reformation. Luther famously added 'alone' (allein) after 'faith' in his German translation — the word is not in the Greek but captures Paul's intent in this context. The phrase chōris ergōn nomou ('apart from works of the law') does not mean faith is opposed to obedience but that the ground of justification is trust in Christ, not law-keeping performance.

Latin Vulgate (Jerome, 384 CE)

"For we reckon that a man is justified by faith without the works of the law"

Iustificari...fide sine operibus legis (justified by faith without works of law) is the verse at the heart of the Reformation. Luther famously added allein (alone) to his German translation: 'justified by faith alone.' The Latin does not have sola (alone), but Luther argued the sense demanded it. The Catholic response was that 'without works of law' is not the same as 'without any works.' This single verse generated more theological controversy than perhaps any other in the Bible.

Romans 3:29

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

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

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

Notes & Key Terms

Translator Notes

  1. Paul's argument now appeals to monotheism: if there is one God (the fundamental Jewish confession, the Shema), then he must be God of all peoples, not Jews exclusively. The theological ground for Gentile inclusion is not a new revelation but the oldest confession in Israel's faith.
Romans 3:30

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

Seeing it is one God, which will justify the circumcision by way of faith, and uncircumcision by way of faith.

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

Notes & Key Terms

Translator Notes

  1. Paul varies the prepositions — ek pisteōs ('from/by faith') for the circumcised and dia tēs pisteōs ('through faith') for the uncircumcised — but the variation is likely stylistic rather than theologically significant. Both groups are justified by the same faith. The one God has one means of justification for all.
Romans 3:31

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

Do we then overthrow the law through faith? Absolutely not! Rather, we uphold the law.

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

Notes & Key Terms

Translator Notes

  1. The verb katargoumen ('abolish, overthrow, nullify') is the same word from verse 3. Paul anticipates the charge that justification by faith makes the law irrelevant. His emphatic denial (mē genoito) is followed by the claim that faith actually 'establishes' (histanomen, 'causes to stand') the law. How faith upholds the law is not explained here but is developed through the Abraham argument in chapter 4 and the Spirit's work in chapter 8.
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