Romans 3:27

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Romans 3:27 in Multiple Translations

Berean Standard Bible BSB

Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith.

Free Bible Version FBV

So do we have anything to boast about then? Absolutely not, there's no place for that! And why's that? Is it because we follow the law of observing requirements? No, we follow the law of trusting in God.

Geneva Bible 1599 GNV

Where is then the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe of faith.

Young's Literal Translation YLT

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

World English Bible WEB

Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

Translation for Translators T4T

It is not at all [RHQ] because of our obeying the laws of Moses that God erases the record of our sins. So, ◄there is no way that we can boast that God does that because of our obeying those laws./how can we boast about God erasing the record of our sins because of our obeying those laws?► [RHQ] Instead, it is because of our believing/trusting in Christ that God erases the record of our sins.

Plain English Version PEV

So none of us can talk up big about anything that we ever did. The only thing that matters is this, we believe in Jesus.

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Berean Amplified Bible — Romans 3:27

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 3:27 Interlinear (Deep Study)

BIB

GRK που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως

που pou G4226 where? Adv-I

ουν oun G3767 therefore/then Conj

η ho G3588 the/this/who Art-NSF

καυχησις kauchēsis G2746 pride Noun-NSF

εξεκλεισθη ekkleiō G1576 to exclude Verb-API-3S

δια dia G1223 through/because of Prep

ποιου poios G4169 what? Interrog-GSM

νομου nomos G3551 law Noun-GSM

των ho G3588 the/this/who Art-GPN

εργων ergon G2041 work Noun-GPN

ουχι ouchi G3780 not! Particle-N

αλλα alla G235 but Conj

δια dia G1223 through/because of Prep

νομου nomos G3551 law Noun-GSM

πιστεως pistis G4102 faith Noun-GSF

Greek Word Study

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Greek Word Reference — Romans 3:27

που pou G4226 "where?" Adv-I

This Greek word means 'where' and is used to ask about a location, as seen in Matthew 2:2 and Mark 14:12. It can also indicate something is not found, like in Luke 8:25 and Romans 3:27. It's often translated as 'where' or 'whither'.

Definition: ποῦ interrog. adv., [in LXX for אַי, אַיֵּה, אָן ;] __1. prop., where?: Mat.2:2 26:17, Mrk.14:12, 14, Luk.17:17, 37 22:9, 11, Jhn.1:39 7:11 8:10, 19 9:12 11:34; ποῦ (ἐστιν), indicating that the subject in question is not to be found, Luk.8:25, Rom.3:27, 1Co.1:20 12:17 12:19 15:55, Gal.4:15, 2Pe.3:4; ποῦ φανεῖται, 1Pe.4:18. __2. = ὅπου (WM, 640; B1., § 50, 5): with indic., Mat.2:4, Mrk.15:47, Jhn.1:40 11:57 20:2, 13 20:15 Rev.2:13; with subjc., Mat.8:20, Luk.9:58 12:17. __3. In colloq. (as in Eng.) = ποῖ, whither: in direct questions, Jhn.7:35 9:12 13:36 16:5; in indir. quest., Jhn.3:8 8:14 12:35 14:5, Heb.11:8, 1Jn.2:11.† (AS)

Usage: Occurs in 39 NT verses. KJV: where, whither See also: 1 Corinthians 1:20; John 14:5; 1 Peter 4:18.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καυχησις kauchēsis G2746 "pride" Noun-NSF

Boasting means taking pride in something, either good or bad, and is used in the Bible to describe a sense of glory or accomplishment, as seen in Romans 3:27 and 2 Corinthians 11:10. It can also mean rejoicing or glorying in something. In 2 Corinthians 7:4, it is used to describe Paul's pride in the church.

Definition: καύχησις, -εως, ἡ (καυχάομαι), [in LXX for תִּפְאָרָה (1Ch.29:13, Eze.16:12, al) ;] a boasting, glorying: Rom.3:27, 2Co.11:10 11:17, Jas.4:16; before ὑπέρ, 2Co.7:4 8:24; ἐτί, with genitive, 2Co.7:14; ἔχω τὴν κ. ἐν Χρ. Ἰησ., Rom.15:17; στέφανος καυχήσεως (Ez. l.with, al.), 1Th.2:19; of the cause of glorying, a boast ( = καύχημα), 2Co.1:12.† (AS)

Usage: Occurs in 12 NT verses. KJV: boasting, whereof I may glory, glorying, rejoicing See also: 1 Corinthians 15:31; 2 Corinthians 9:4; James 4:16.

εξεκλεισθη ekkleiō G1576 "to exclude" Verb-API-3S

To exclude means to shut out or keep someone or something away from a place or group, as seen in Galatians 4:17. This can be physical or emotional, and involves a deliberate decision to keep something out.

Definition: ἐκ-κλείω [in LXX: ἐ. κρίσιν, for נָטָה hi., Exo.23:2 (also as seel., Job.34:20, Psa.67:1-7 (Psa.68:30) * ;] to shut out: Gal.4:17. Pass., Rom.3:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: exclude See also: Galatians 4:17; Romans 3:27.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

ποιου poios G4169 "what?" Interrog-GSM

What sort or which one is the meaning of this word, used in questions like those in Matthew 19:18 and Mark 11:28. It's about asking for specifics or details.

Definition: ποῖος, -α, -ον interrog. pronom. adj. (corresponding to the demonstr. τοῖος and the relat. οἷος), [in LXX chiefly for זֶה אֵי־ ;] of what quality or sort: absol., n. pl., Luk.24:19; with subst.; __(a) prop., in direct questions: Mat.19:18 21:23 22:36 24:42, Mrk.11:28 12:28, Luk.6:32-34, Jhn.10:32, Act.4:7 7:49, Rom.3:27, 1Co.15:35, Jas.4:14 (but see: ποία), 1Pe.2:20; __(b) in indirect questions = ὁποῖος : Mat.21:24, 27 24:43, Mrk.11:29, 33, Luk.12:39 20:2, 8, Jhn.12:33 18:32 21:19 Act.23:34, 1Pe.1:11, Rev.3:3; ποῖας (sc. ὁδοῦ), Luk.5:19.† (AS)

Usage: Occurs in 33 NT verses. KJV: what (manner of), which See also: 1 Corinthians 15:35; Luke 20:2; 1 Peter 1:11.

νομου nomos G3551 "law" Noun-GSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εργων ergon G2041 "work" Noun-GPN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

ουχι ouchi G3780 "not!" Particle-N

Ouchi is a strong way of saying no in Greek, like saying not at all. It's used in Luke 1:60 and John 13:10 to show a strong negative response.

Definition: οὐχί strengthened form of οὐ, not; __(a) in neg. sentences, not, not at all: Luk.1:60 12:51, Jhn.13:10, al.; __(b) more frequently in questions where an affirm. ans. is expected (Lat. nonne) : Mat.5:46-47, Luk.6:39, Jhn.11:9, al. (AS)

Usage: Occurs in 54 NT verses. KJV: nay, not See also: 1 Corinthians 1:20; Luke 12:6; Hebrews 1:14.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

δια dia G1223 "through/because of" Prep

νομου nomos G3551 "law" Noun-GSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

πιστεως pistis G4102 "faith" Noun-GSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

Study Notes — Romans 3:27

Show Verse Quote Highlights

Context
Cross References
Romans 3:27 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 3:27
Jamieson-Fausset-Brown on Romans 3:27
Matthew Poole's Commentary on Romans 3:27
Trapp's Commentary on Romans 3:27
Ellicott's Commentary on Romans 3:27
Adam Clarke's Commentary on Romans 3:27
Cambridge Bible on Romans 3:27
Barnes' Notes on Romans 3:27
Whedon's Commentary on Romans 3:27
Sermons on Romans 3:27

Context — Righteousness through Faith in Christ

25God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand. 26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.

27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.

28For we maintain that a man is justified by faith apart from works of the law. 29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,

Cross References

	Reference	Text (BSB)
1	Romans 4:2	If Abraham was indeed justified by works, he had something to boast about, but not before God.
2	Romans 2:23	You who boast in the law, do you dishonor God by breaking the law?
3	1 Corinthians 1:29–31	so that no one may boast in His presence. It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption. Therefore, as it is written: “Let him who boasts boast in the Lord.”
4	Galatians 3:22	But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
5	Romans 2:17	Now you, if you call yourself a Jew; if you rely on the law and boast in God;
6	Ephesians 2:8–10	For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
7	1 John 5:11–12	And this is that testimony: God has given us eternal life, and this life is in His Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.
8	Romans 7:21	So this is the principle I have discovered: When I want to do good, evil is right there with me.
9	Luke 18:9–14	To some who trusted in their own righteousness and viewed others with contempt, He also told this parable: “Two men went up to the temple to pray. One was a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector. I fast twice a week and pay tithes of all that I acquire.’ But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’ I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
10	Romans 11:6	And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.

Romans 3:27 Summary

[This verse means that we can't brag or take credit for our salvation, because it's a gift from God that we receive through faith. As it says in Romans 3:24, we are justified by faith in Jesus Christ, and this is a gift of God's grace. Our good works and efforts can't save us, but instead, we trust in God's love and mercy to make us right with Him, as seen in Ephesians 2:8-9. By trusting in God's grace, we can live a life of freedom and joy, knowing that our salvation is secure in Him.]

Frequently Asked Questions

What does it mean for boasting to be excluded in Romans 3:27?

Boasting is excluded because our salvation is based on faith, not on our own works or merits, as seen in Romans 3:27 and supported by Ephesians 2:8-9, which says that salvation is a gift of God, not of works.

Does this verse mean that works are not important in the Christian life?

While works are not the basis for our salvation, they are still important as a demonstration of our faith, as seen in James 2:26, which says that faith without works is dead.

What is the principle of faith mentioned in this verse?

The principle of faith means that we trust in God's grace and mercy, rather than our own efforts, to be justified and saved, as seen in Romans 3:24-25, which talks about being justified by faith in Jesus Christ.

How does this verse relate to the idea of justification by faith?

This verse is a key part of the doctrine of justification by faith, which says that we are made right with God through faith in Jesus Christ, apart from works of the law, as seen in Romans 3:28 and Galatians 2:16.

Reflection Questions

What are some ways that I try to boast or earn my own salvation, and how can I surrender those efforts to God?
How does the principle of faith, rather than works, change my approach to living the Christian life?
In what ways can I demonstrate my faith through my actions and words, without relying on them for my salvation?
How can I remember that my salvation is a gift of God, and not something I can earn or deserve, as I go about my daily life?

Gill's Exposition on Romans 3:27

Where is boasting then?.... There is no room nor reason for it, either in Jews or Gentiles: not in the Jews, who were very apt to boast of their being Abraham's seed; of their circumcision; of their

Jamieson-Fausset-Brown on Romans 3:27

Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Where is boasting then? It is excluded. By what law? - `On what principle?' Of works?

Matthew Poole's Commentary on Romans 3:27

Where is boasting then? the apostle doth, as it were, insult over them: q.d. Where is now the former boasting cf the Jews, as if they were so much better than the Gentiles? Or what is become of the ground of boasting, that they, or either of them, might think they had in the law, or philosophy, or any moral performances? See ,24. It is excluded. By what law? of works? If it be inquired upon what account this boasting is excluded, we answer plainly, It cannot be by that law that commands works, as the condition of acceptance and justification, and tells us nothing by whom that condition should be fulfilled; the law being become weak to us, for such a purpose. by reason of sin, . Nay: but by the law of faith; i.e. the gospel law which requires faith, by which the righteousness of Christ is imputed to us, and attained by us. And this is called a law of faith, as some think, in condescension to the Jews’ custom of speaking, who are so much delighted with the name of the law; and so that he might not be suspected of novelty: but, as most, it is a Hebraism, denoting no more than the doctrine or prescript of faith.

Trapp's Commentary on Romans 3:27

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Ver. 27. Where is boasting then, &c.] A certain sophister would hence prove the authority of the Church. He read the words thus, by a mistake of their shorthand writing, Ubi est gloriatio? Ecclesia est, Where is boasting, it is the church, for exclusa est. it is excluded.

Ellicott's Commentary on Romans 3:27

(27-31) A review of the consequences of this process of justification. How does it affect the pretensions of the Jew? It shuts them out by laying stress no longer on works, which were the proper fulfilment of the first law as it stood, but upon faith. Faith is the true medium of justification. And faith belongs as much to Gentile as to Jew. For faith is the appointed means by which all mankind will be justified; and they will all be justified before the same tribunal, whether they be circumcised or not. Still this involves no abrogation of the Law, but rather a confirmation of it.

Adam Clarke's Commentary on Romans 3:27

Verse 27. JEW. Where is boasting, then?] 'ηκαυχησις, This glorying of ours. Have we nothing in which we can trust for our acceptance with God? No merit of our own? Nothing accruing to us from our circumcision and being in covenant with God. APOSTLE, It is excluded] εξεκλεισθη, It is shut out; the door of heaven is shut against every thing of this kind. JEW. By what law?] By what rule, doctrine, or reason is it shut out? by the law of works? The rule of obedience, which God gave to us, and by which obedience we are accepted by him? APOSTLE. Nay] Not by the law of works; glorying is not cut off or shut out by that; it stands in full force as the rule of life; but you have sinned and need pardon. The law of works grants no pardon, it requires obedience, and threatens the disobedient with death. But all glorying in the expectation of salvation, through your own obedience, is excluded by the law, the doctrine of faith: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, (Romans 3:25,) is that by which you can be justified, pardoned, and taken into the Divine favour.

Cambridge Bible on Romans 3:27

27. boasting] Lit. the boasting; i.e. probably “the boasting of the Jew in his pride of privilege.” This reference is supported by the next three verses, especially if “for” is read in Romans 3:28 (q.v.).It is excluded] Lit. It was excluded, by the “declaration” made in the Redeemer’s death.the law of faith] The word “law,” in Greek as in English, is elastic in its reference. In English it is freely used for two almost opposite conceptions, a moral law and a law of nature; of which the first is a precept of duty à priori, the second a statement of observed facts à posteriori. Here the word, connected with faith, evidently means not a moral code but a rule of procedure; the Divine institute that justification is reached only by faith.

Barnes' Notes on Romans 3:27

Where is boasting then? - Where is there ground or occasion of boasting or pride?

Whedon's Commentary on Romans 3:27

27. Boasting—The Jew need no longer be solicitous about his advantage, (Romans 3:1,) nor his being better, (Romans 3:9.) The law of salvation by faith is a complete leveller of men in comparison with

Sermons on Romans 3:27

	Sermon	Description
	Faith That Works by Manley Beasley	In this sermon, the preacher emphasizes the importance of being properly related to Jesus through faith. He explains that surrendering all and doing what we can afford to do is not
	(Postmodern Times) Faith in the Cross of Christ by D.A. Carson	In this sermon, the speaker discusses the Israelites' journey from Egypt to the Promised Land as described in the Bible. He highlights how the Israelites, despite witnessing numero
	Justice Satisfied by C.H. Spurgeon	C.H. Spurgeon delivers a powerful sermon titled 'Justice Satisfied,' emphasizing the profound truth that God's justice, which once stood as a barrier to salvation, has been fully s
	The Antichrist Unveiled by Richard Bennett	In this sermon, the speaker emphasizes the message of having a personal relationship with God. He highlights the concept of God being right and without darkness, and the importance
	Be Ye Doers of the Word by Manley Beasley	Manley Beasley emphasizes the critical relationship between faith and obedience in his sermon 'Be Ye Doers of the Word.' He explains that true faith is demonstrated through actions
	Studies in Romans-03 by William MacDonald	In this sermon, the preacher emphasizes the penalty of death for breaking the law and how Christ died to pay that penalty. The gospel of salvation by faith upholds the law by insis
	Enemies of the Cross of Christ by Martin Luther	Martin Luther preaches about the enemies of the cross of Christ and the righteousness of faith in Christ. He emphasizes the dangers of relying on human righteousness, which leads t