Book of Common Prayer
25 For gar to be sure men, circumcision peritomē is of value ōpheleō if ean you practice prassō the law nomos, but de if ean you are eimi a transgressor parabatēs of the law nomos, · ho your sy circumcision peritomē has become ginomai uncircumcision akrobystia. 26 Therefore oun if ean the ho uncircumcised akrobystia man keeps phylassō the ho righteous dikaiōma requirements of the ho law nomos, will logizomai not ou · ho his autos uncircumcision akrobystia be counted logizomai as eis circumcision peritomē? 27 And kai will krinō not the ho one who teleō by ek nature physis is uncircumcised akrobystia yet fulfills teleō the ho law nomos judge krinō you sy who ho have dia the written gramma code and kai circumcision peritomē yet are a transgressor parabatēs of the law nomos? 28 For gar that person is not ou a ho Jew Ioudaios who is eimi one outwardly en ho, · ho nor oude is · ho circumcision peritomē that which is outward en ho · ho in en the flesh sarx. 29 But alla a person is a Jew Ioudaios who ho is one inwardly en ho, · ho and kai circumcision peritomē is a matter of the heart kardia, by en the Spirit pneuma and not ou by the written gramma code . That person’ s hos · ho praise epainos comes not ou from ek man anthrōpos but alla from ek · ho God theos.
3 What tis advantage perissos then oun · ho has the ho Jew Ioudaios? Or ē what tis is the ho value ōpheleia of ho circumcision peritomē? 2 Much polys in kata every pas way tropos. For gar first prōton of all , they were entrusted pisteuō with the ho oracles logion of ho God theos. 3 But gar what tis if ei some tis were unfaithful apisteō, will katargeō · ho their autos lack apistia of faith nullify katargeō the ho faithfulness pistis of ho God theos? 4 By no means mē! Let God theos be ginomai · de · ho true alēthēs and de every pas man anthrōpos a liar pseustēs. As kathōs it is written graphō, “ so that hopōs you may an be justified dikaioō in en · ho your sy words logos and kai prevail nikaō when en · ho you sy are judged krinō.” 5 But de if ei · ho our hēmeis unrighteousness adikia demonstrates synistēmi the righteousness dikaiosynē of God theos, what tis shall we say legō? That God theos is unjust adikos · ho · ho to inflict epipherō · ho wrath orgē on us? ( I use a human kata anthrōpos argument legō!) 6 By no means mē! For epei otherwise how pōs could God theos judge krinō · ho the ho world kosmos? 7 But de if ei by en my emos lie pseusma · ho God’ s theos truthfulness alētheia · ho · ho abounds perisseuō to eis · ho his autos glory doxa, why tis am krinō I kagō still eti being condemned krinō as hōs a sinner hamartōlos? 8 And kai why not mē say ( as kathōs some tis slanderously blasphēmeō · kai claim phēmi that we hēmeis are saying legō), “ Let us do poieō · ho evil kakos so hina that good agathos may come erchomai · ho of it”? Their hos · ho condemnation krima is eimi well endikos deserved !
9 What tis then oun? Are we better proechō off ? Not ou at pantōs all , for gar we have already charged proaitiaomai that both te Jews Ioudaios and kai Greeks Hellēn are eimi all pas under hypo the power of sin hamartia, 10 as kathōs it is written graphō, “ No ou one is eimi righteous dikaios, not even oude one heis; 11 no ou one is eimi · ho understanding syniēmi; no ou one is eimi · ho seeking ekzēteō for · ho God theos. 12 They have all pas turned ekklinō away ; together hama they have become worthless achreioō. No ou one is eimi · ho doing poieō good chrēstotēs, there is eimi not ou even heōs one heis. 13 Their autos throat larynx is an open anoigō grave taphos; · ho with ho their autos tongues glōssa they deceive dolioō; the poison ios of asps aspis is under hypo · ho their autos lips cheilos; 14 their hos · ho mouth stoma is full of gemō cursing ara and kai bitterness pikria; 15 · ho their autos feet pous are swift oxys to shed ekcheō blood haima; 16 destruction syntrimma and kai misery talaipōria are in en · ho their autos paths hodos; 17 and kai the way hodos of peace eirēnē they have not ou known ginōskō. 18 There is eimi no ou fear phobos of God theos before apenanti · ho their autos eyes ophthalmos.”
30 I egō can dynamai do poieō nothing oudeis on apo my own emautou; I judge krinō only as kathōs I hear akouō, and kai · ho my emos judgment krisis · ho is eimi just dikaios because hoti I seek zēteō not ou · ho my own emos will thelēma · ho but alla the ho will thelēma of ho him who sent pempō me egō.
31 “ If ean I egō bear witness martyreō about peri myself emautou, · ho my egō testimony martyria is eimi not ou deemed true alēthēs. 32 There is eimi another allos who ho bears witness martyreō about peri me egō, and kai I know oida that hoti the ho witness martyria that hos he bears martyreō about peri me egō is eimi true alēthēs. 33 You hymeis have sent apostellō messengers to pros John Iōannēs, and kai he has borne witness martyreō to the ho truth alētheia. 34 ( Not ou that I egō · de accept lambanō such para human anthrōpos · ho testimony martyria, but alla I say legō these houtos things so hina that you hymeis may be saved sōzō.) 35 He ekeinos was eimi a ho lamp lychnos that ho was burning kaiō and kai giving light phainō, and de you hymeis were willing thelō for pros a time hōra to rejoice agalliaō in en · ho his autos light phōs. 36 But de I egō have echō a ho witness martyria greater megas than that ho of John Iōannēs; for gar the ho works ergon that hos the ho Father patēr has given didōmi me egō to hina complete teleioō, the ho very autos works ergon that hos I am doing poieō, bear witness martyreō about peri me egō that hoti the ho Father patēr has sent apostellō me egō. 37 And kai the ho Father patēr who sent pempō me egō has himself ekeinos borne witness martyreō about peri me egō. His autos voice phōnē you have never pōpote heard akouō, his autos form eidos you have never oute seen horaō, 38 and kai · ho his autos word logos you do not ou have echō residing menō in en you hymeis, because hoti you hymeis do pisteuō not ou believe pisteuō the houtos one ekeinos whom hos he sent apostellō.
39 “ You study eraunaō the ho Scriptures graphē because hoti you hymeis think dokeō that by en them autos you will have echō eternal aiōnios life zōē; and kai it is eimi they ekeinos that ho bear witness martyreō about peri me egō, 40 but kai you refuse ou to come erchomai to pros me egō that hina you may have echō life zōē. 41 I do lambanō not ou accept lambanō praise doxa from para people anthrōpos, 42 but alla I know ginōskō you hymeis—I know that hoti you do echō not ou have echō the ho love agapē of ho God theos in en you heautou. 43 I egō have come erchomai in en the ho name onoma of ho my egō Father patēr and kai you do not ou accept lambanō me egō. If ean someone allos else comes erchomai in en · ho his own idios name onoma, · ho him ekeinos you will accept lambanō. 44 How pōs can dynamai you hymeis believe pisteuō, when you accept lambanō praise doxa from para one allēlōn another but kai do zēteō not ou seek zēteō the ho praise doxa that ho comes from para the ho only monos God theos? 45 Do not mē think dokeō that hoti I egō will accuse katēgoreō you hymeis before pros the ho Father patēr; the ho one who accuses katēgoreō you hymeis is eimi Moses Mōysēs, on eis whom hos you hymeis have set elpizō your hope . 46 If ei you believed pisteuō Moses Mōysēs, you would an believe pisteuō me egō, for gar he ekeinos wrote graphō about peri me egō. 47 But de if ei you do pisteuō not ou believe pisteuō · ho his ekeinos writings gramma, how pōs will you believe pisteuō · ho my emos words rhēma?”
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