Extended Readings in Paul — Romans 3–5 and Galatians 2–3 (Justification, Faith, and the Law in Greek)

Introduction: Why these chapters, why this pace

Romans 3–5 and Galatians 2–3 are the gravitational center of Paul’s argument about how God sets humans right and how Scripture’s promise to Abraham embraces the nations. They are also models of tight Koine argumentation—dense with genitives, prepositional contrasts, carefully chosen aspects, and citation chains. In this chapter you will read extended portions of these letters in Greek, learning to hear how Paul’s forms carry his theology: δικαιοσύνη (righteousness), πίστις (faith/faithfulness), νόμος (Law/Torah), ἔργα νόμου (works of law), λογίζομαι (to reckon/credit), ἱλαστήριον (mercy seat/propitiation), and the Abraham narrative.

Your aims are fourfold. First, to translate long stretches of Romans 3–5 and Galatians 2–3 with syntactic and aspectual confidence. Second, to track Paul’s use of prepositions and cases—διὰ, ἐκ, εἰς, χωρίς—that structure his logic. Third, to understand and fairly present major scholarly debates (e.g., the πίστις Ἰησοῦ Χριστοῦ genitive, the meaning of “works of law,” and the relation of Law and promise). Fourth, to turn these grammatical observations into exegetical judgments you can defend (Cranfield, 1975; Dunn, 1988; Moo, 2018; Schreiner, 2018; Hays, 2002; Wright, 2013; Martyn, 1997; Sanders, 1977; Westerholm, 2004).

We will proceed passage by passage with guided exegesis, then widen the lens for theological synthesis. As always, slow down where the Greek is doing heavy lifting; every preposition, aspect choice, and genitive matters.

1. Orienting to Paul’s argument and rhetoric

Romans 1–3 establishes universal sin and the need for God’s righteousness to be revealed “now apart from the law” (3:21). Romans 3:21–26 then states the gospel in compressed form, Romans 3:27–31 draws out implications (boasting excluded; one God for Jews and Gentiles), Romans 4 argues from Abraham and David that justification is apart from works and prior to circumcision, and Romans 5:1–11 sketches the fruits of justification.

Galatians, written in the heat of controversy, defends the truth of the gospel when Gentile believers are pressured to adopt Torah boundary markers. Galatians 2:15–21 states the principle of justification in personal, cruciform terms; Galatians 3:1–14 contrasts hearing with faith with works of law and interprets Abraham’s blessing as for the nations; Galatians 3:15–29 clarifies promise versus law across the sweep of the biblical story (Martyn, 1997; Moo, 2013; Dunn, 1993).

The rhetoric differs—Romans is paced, Galatians polemical—but the Greek grammar performs the same theological work.

2. Key lexemes and constructions you must hear at a glance

Paul’s argument frequently turns on three things: the meaning of core lexemes, the genitive relations between them, and prepositional contrasts.

First, δικαιοσύνη θεοῦ in Romans is best heard as God’s saving righteousness—his covenantal, faithful action to set the world right—revealed in Christ and received by faith (Cranfield, 1975; Moo, 2018; Wright, 2013). Grammatically, the genitive can be read as a genitive of source (“righteousness from God”) or as a subjective genitive/attributed quality (“God’s righteousness”), and the context emphasizes both origin and agency.

Second, ἔργα νόμου most naturally means works required by the Torah, including but not limited to boundary markers; the phrase is not free-floating activism but the human doing demanded by the Mosaic Law (Dunn, 1988; Westerholm, 2004). The genitive νόμου is objective—works of the Law.

Third, πίστις Ἰησοῦ Χριστοῦ stands at a major interpretive fork: objective genitive (“faith in Jesus Christ”) or subjective genitive (“the faithfulness of Jesus Christ”). The Greek allows both; arguments for the “faithfulness of Christ” stress soteriology rooted in Christ’s obedient fidelity, while arguments for “faith in Christ” stress the grammar of human response that fills these passages (Hays, 2002; Moo, 2018; Schreiner, 2018; Wright, 2013). We will note where each reading fits the syntax and discourse.

Finally, the prepositions: χωρίς νόμου (“apart from law,” Rom 3:21), διὰ πίστεως (“through faith,” instrument), ἐκ πίστεως (“from/out of faith,” source/principle), εἰς δικαιοσύνην (“unto righteousness,” telic), κατὰ πίστιν (“according to faith”). Paul uses these to draw clear lines.

Keep BDAG within reach; its entries for πίστις, δικαιοσύνη, λογίζομαι, ἁμαρτία, ἱλαστήριον are crucial (BDAG, 2000).

3. Romans 3:21–26 — The gospel in eight clauses

νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή· πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, δικαιούμενοι δωρεάν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

Read slowly. The perfect πεφανέρωται (“has been manifested”) presents God’s righteousness as now revealed with abiding effect; χωρὶς νόμου places it outside the Mosaic-Law sphere while μαρτυρουμένη affirms Torah and Prophets bear witness to it. This guards continuity and discontinuity in one sentence (Cranfield, 1975; Moo, 2018).

The double δικαιοσύνη θεοῦ in vv. 21–22 is then concretized by διὰ πίστεως Ἰησοῦ Χριστοῦ. Does the genitive mean “through faith in Jesus Christ” (objective) or “through the faithfulness of Jesus Christ” (subjective)? Grammatically, διὰ πίστεως regularly takes an objective complement in Paul when the believer’s response is in view (Rom 3:25, “through faith,” with ἐν τῷ αἵματι specifying the means of atonement). The immediate clarification εἰς πάντας τοὺς πιστεύοντας (“unto all the believing ones”) tips the scale toward the objective reading here in Romans 3:22: whatever πίστις Ἰησοῦ means, its effect comes to those who believe—Paul verbalizes the human response (Moo, 2018; Schreiner, 2018). Still, you should know the faithfulness reading and its theological payoff: it foregrounds Christ’s obedient fidelity as the ground of justification (Hays, 2002; Wright, 2013). The two readings are not enemies; they can be integrated prudently—Christ’s faithfulness grounds the gift received by faith.

Verse 24’s δικαιούμενοι δωρεάν is a present participle used contemporaneously with the previous realities: “being justified as a gift by his grace.” The instrumentality is διὰ τῆς ἀπολυτρώσεως (“through the redemption”)—a term from the marketplace and Exodus, now located “in Christ Jesus.”

Verse 25 is the crux: ὃν προέθετο ὁ θεὸς ἱλαστήριον. Προέθετο portrays God as the agent who “set forth/put forward” Christ as ἱλαστήριον. The noun can denote the mercy seat (the lid of the ark; LXX Lev 16) or the effect of atonement (propitiation/expiation). Many argue Paul alludes to the mercy seat where atoning blood secured cleansing on the Day of Atonement; the prepositional phrases then specify how this atoning work becomes effective “through faith in his blood” (BDAG, s.v. ἱλαστήριον; Cranfield, 1975; Moo, 2018). Whether you translate “propitiation” (emphasizing wrath averted) or “expiation” (emphasizing sins removed), keep the cultic and covenantal backdrop. Paul immediately grounds this in God’s righteousness and forbearance toward previous sins, revealing in the cross both divine justice and divine justifying action: δίκαιος καὶ δικαιοῦν (v. 26).

Your translation should keep the prepositions sharp: διὰ (through), ἐν (in/by), εἰς (for/unto), διὰ τὴν (because of), πρὸς τὸ (so that). Paul builds theology with them (Wallace, 1996; Porter, 1992).

4. Romans 3:27–31 — Boasting shut, one God, law upheld

ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τοῦ τῶν ἔργων; οὐχί, ἀλλὰ νόμου πίστεως… λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου… εἴπερ εἷς ὁ θεός… νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο· ἀλλὰ νόμον ἱστάνομεν.

Paul’s diatribe asks and answers. “Law of works” versus “law of faith” is not two rival laws but two principles or “regimes”: the principle of doing versus the principle of trusting (Cranfield, 1975). The present λογιζόμεθα (“we reckon”) invites you into Paul’s reasoning. Because God is one, he justifies circumcised by faith and uncircumcised through faith—the symmetry matters (v. 30). Far from nullifying the law (καταργεῖν), faith upholds it (ἱστάνειν) by putting the Torah in its proper role, as the next chapter will show with Abraham (Moo, 2018; Wright, 2013).

5. Romans 4 — Abraham and David: counting righteousness apart from works

5.1 Genesis 15:6 in Greek clothes

τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ…;… Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

Paul’s central verb is λογίζομαι—to credit/reckon/count. The aorist ἐλογίσθη in the LXX citation presents God’s decisive reckoning of Abraham’s faith as righteousness (BDAG, s.v. λογίζομαι). Paul then opposes wage logic to gift logic (4:4–5) and cites David on forgiveness counted apart from works (Ps 32:1–2 LXX).

5.2 Before circumcision, for the nations

Paul argues from chronology: Abraham was counted righteous before circumcision and received circumcision as a σφραγίς (seal) of the righteousness that came by faith (4:10–11). Therefore he is father of uncircumcised believers (Gentiles) and circumcised who walk in the steps of that faith (Jews)—note the condition on the latter (4:12). The grammar is universalizing: promise not through law but through righteousness of faith (διὰ δικαιοσύνης πίστεως, 4:13).

5.3 Hope against hope: the faith profile

Paul strings participles and prepositional phrases to profile Abraham’s faith: παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν (v. 18), μὴ ἀσθενήσας (v. 19), οὐ διεκρίθη τῇ ἀπιστίᾳ (v. 20), ἐνεδυναμώθη τῇ πίστει… πληροφορηθεὶς (vv. 20–21). This is not a romantic mood but a theologically informed trust in God who ζωοποιεῖ the dead and καλοῦντος the things that are not (4:17). Paul concludes with application: Genesis 15:6 was written also for us—to whom it will be counted (λογισθήσεται, fut. pass.) to those believing (τοῖς πιστεύουσιν) in the God who raised Jesus (4:23–25). The relative clause “who was delivered up for our trespasses and raised for our justification” uses διὰ with accusative expressing causal/purpose-result nuance; the paired prepositions bind cross and resurrection to the forensic verdict (Schreiner, 2018; Moo, 2018).

6. Romans 5:1–11 — Peace, access, hope, and love poured out

Δικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν… ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου…

The aorist δικαιωθέντες is a completed judicial act; ἔχομεν (we have peace) stands either as present indicative (most probable reading) indicating present state, while the perfects (ἐσχήκαμεν, ἑστήκαμεν, ἐκκέχυται) stress abiding access, standing, and poured-out love. The Christ-event is then narrated as “while we were” sinners/enemies (series of ὄντων participles), God acted to reconcile (vv. 6–11). Translate so your reader can feel the aspectual shift from decisive verdict to ongoing peace and hope (Moo, 2018).

7. Galatians 2:15–21 — Justification, the πίστις Ἰησοῦ, and cruciform identity

εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου…

Verse 16 piles up contrasts: οὐ… ἐξ ἔργων νόμου versus διὰ/ἐκ πίστεως [Ἰησοῦ Χριστοῦ]; then Paul states his own response εἰς Χριστὸν… ἐπιστεύσαμεν with εἰς highlighting movement into Christ (Johannine-style collocation appears here too). The twin phrases διὰ πίστεως Ἰησοῦ and ἐκ πίστεως Χριστοῦ bracket the clause; either Christ’s faithfulness or faith in Christ (or both, differently nuanced) governs the grammar. The following ἵνα δικαιωθῶμεν suggests purpose of believing: we believed in order that we might be justified—again tilting the line toward objective genitive in this immediate context, without denying Christ’s faithfulness as ground (Moo, 2013; Hays, 2002; Schreiner, 2018).

The feared implication—does seeking justification in Christ make Christ a διάκονος ἁμαρτίας?—is rejected with μὴ γένοιτο (v. 17). Paul then explains the logic of union: Χριστῷ συνεσταύρωμαι (perfect passive: “I have been crucified with Christ,” enduring state); ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός; and ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ. The dative τῇ… πίστει can be read as means (“by faith”), with τοῦ υἱοῦ again ambiguous (faith in the Son or of the Son). However you translate, keep the perfect of συνεσταύρωμαι central: the old “I” is crucified; the new life is Christ-in-me, lived in/by faith (Martyn, 1997; Dunn, 1993).

Paul’s final line is razor-sharp Greek logic: οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. The εἰ… ἄρα conditional exposes the contradiction: if righteousness comes through law, Christ died for nothing.

8. Galatians 3:1–14 — Spirit by hearing with faith; curse and blessing

Paul opens with rhetorical shock (“O foolish Galatians”) and then asks experiential questions in Greek that contrast ἐξ ἔργων νόμου with ἐξ ἀκοῆς πίστεως (by hearing with faith). The genitive ἀκοῆς is objective (“the message heard”), and πίστεως indicates the mode of reception. The grammar insists: the Spirit was received not by doing the law, but by believing the preached message (Moo, 2013; Dunn, 1993).

He then returns to Abraham: ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (3:6). Therefore those who are ἐκ πίστεως are υἱοί Ἀβραάμ (v. 7). The scripture is personified and προευηγγελίσατο to Abraham, saying ἐνευλογηθήσονται in you πάντα τὰ ἔθνη (v. 8). “So then those ἐκ πίστεως are blessed with the πιστῷ Abraham” (v. 9)—note the wordplay on πίστις/πιστός.

Verses 10–12 form a tight syllogism with three citations: Deut 27:26 (Ἐπικατάρατος everyone who does not continue in all written things), Hab 2:4 (ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται), and Lev 18:5 (the Law is not of faith; “the one who does them will live in them”). Watch the prepositions: ἐκ νόμου versus ἐκ πίστεως. Paul’s Greek contrasts principles: a doing-based economy versus a believing-based economy. Verse 13 climaxes: Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα, so that (purpose ἵνα) the εὐλογία of Abraham might come εἰς τὰ ἔθνη… ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. The double ἵνα presents the redemptive telos in two stages: blessing to the nations; the Spirit promised, received through faith.

9. Galatians 3:15–29 — Promise, Law, and being “in Christ”

Paul shifts register to legal metaphor: a διαθήκη ratified (προκεκυρωμένη) is not annulled by a later law (vv. 15–17). The law, coming 430 years later, does not ἀκυροῖ the promise. Why then the law? Χάριν τῶν παραβάσεων προσετέθη—“it was added because of transgressions”—ἄχρις οὗ ἔλθῃ τὸ σπέρμα (v. 19). Note παιδαγωγός language in v. 24: the law was our guardian εἰς Χριστόν, ἵνα we might be justified ἐκ πίστεως. Once faith has come (ἐλθούσης δὲ τῆς πίστεως), we are no longer under a guardian (v. 25).

Verses 26–29 revolve around union formulae: πάντες… υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ; ὅσοι… εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. The prepositions pile up: διὰ (means), ἐν (sphere), εἰς (into), and the aorist ἐβαπτίσθητε and ἐνεδύσασθε present decisive entry and clothing. The οὐκ ἔνι triad (Jew/Greek, slave/free, male/female) culminates in εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ; and εἰ δὲ ὑμεῖς Χριστοῦ, then Ἀβραὰμ σπέρμα ἐστὲ, κατ’ ἐπαγγελίαν κληρονόμοι. Grammar makes ecclesiology: the in Christ sphere reconstitutes identity (Wright, 2013; Martyn, 1997).

10. Theological synthesis: justification, faith, and law—what the Greek insists on

First, justification in these chapters is forensic—a verdict rendered by God that sets sinners right (δικαιωθέντες, Rom 5:1)—and it is effective, producing reconciliation, peace, hope, and the Spirit’s gift. The aorists secure the once-for-all divine act; the presents/perfects portray present possession and continuing states (Moo, 2018; Schreiner, 2018).

Second, faith is the God-ordained means of receiving this verdict. The prepositional pairings διὰ πίστεως and ἐκ πίστεως mark instrument and principle; εἰς Χριστόν portrays movement into union. John’s beloved identity participle (ὁ πιστεύων) is matched by Paul’s Abraham “believed” (aorist) and the believing ones (present participial phrases). Aspect and prepositions together insist that faith is trustful reliance that binds the believer to Christ, not mere assent (BDAG; Dunn, 1988).

Third, the Law is not vilified but relativized: it witnesses to God’s righteousness (Rom 3:21), is upheld by faith (3:31), reveals and even increases transgression (Gal 3:19), and serves as a guardian until Christ, who brings the promised Spirit. Paul’s Greek—χωρὶς νόμου, οὐκ ἐξ ἔργων νόμου—sets Law aside as a basis for justification, not as Scripture’s voice or moral wisdom (Westerholm, 2004; Dunn, 1993).

Fourth, the πίστις Ἰησοῦ debate should be handled with grammatical restraint and theological breadth. In Romans 3:22–26 and Galatians 2:16 the immediate syntax strongly highlights the believer’s faith (“to all who believe,” “we believed into Christ”) alongside the Christ-event as ground. Translating “faith in Jesus Christ” in these loci does not deny Christ’s faithfulness; it simply respects the argument’s foreground. In other contexts (e.g., Phil 3:9), the subjective reading may gain more traction. Learn to argue your case from the local Greek and then articulate a both-and dogmatics: Christ’s faithful obedience secures the gift that we receive by faith (Hays, 2002; Wright, 2013; Schreiner, 2018).

Finally, Abraham is not merely an example; he is proof that Scripture itself teaches gift-logic. The repeated λογίζομαι forms, the εἰς δικαιοσύνην complement, and the before/after circumcision chronology are Paul’s grammatical scaffolding for blessing to the nations.

Guided exegesis labs

Lab A — Romans 3:21–26 (clause mapping)

Mark each prepositional phrase and identify its semantic role: χωρὶς (separation), διὰ (instrument/cause), ἐν (means/sphere), εἰς (telos). Parse πεφανέρωται, μαρτυρουμένη, δικαιούμενοι, προέθετο. Explain in one paragraph how the sequence justice/justifier (v. 26) binds atonement and verdict (Cranfield, 1975; Moo, 2018).

Lab B — Romans 4:1–8 (reckoning apart from works)

Parse every λογίζομαι form; diagram Paul’s wage/gift contrast. Explain the force of χωρίς ἔργων and why Psalm 32 supports the same point from the angle of forgiveness (Schreiner, 2018).

Lab C — Galatians 2:16–21 (three “justify” lines and cruciform life)

Underlay the three clauses in v. 16, marking every ἐκ/διὰ phrase and the ἵνα clause. Parse συνεσταύρωμαι, ζῇ, ζῶ. Write a short note defending your translation of τῇ πίστει τοῦ υἱοῦ τοῦ θεοῦ, and justify it from the immediate syntax, not only from systematic theology (Moo, 2013; Hays, 2002).

Lab D — Galatians 3:10–14 (curse and redemption)

Label each Scripture citation and its function (premise, proof). Explain the logic of ἐκ πίστεως vs. ἐν αὐτοῖς (Lev 18:5). Parse ἐξηγόρασεν, γενόμενος; explain how ἵνα + subjunctive presents the double telos in v. 14 (Dunn, 1993; Martyn, 1997).

Intensive practice: translation and analysis prompts

Work directly from the Greek. For each pericope, produce a translation, then an analysis paragraph keyed to form-function.

1. Romans 3:27–31. Focus on διαστολή, λογιζόμεθα, καταργοῦμεν/ἱστάνομεν. What does “law of faith” mean here?

2. Romans 4:13–25. Track κατὰ χάριν, κατὰ πίστιν, παρ’ ἐλπίδα ἐπ’ ἐλπίδι, and the participial chain in vv. 19–21. How does the Greek profile Abraham’s faith?

3. Romans 5:1–11. Mark every perfect and present indicative. How do aspect choices depict the state of the justified?

4. Galatians 2:11–14 (context): Identify the diatribe/narrative turn. Why is Peter’s conduct said to be οὐκ ὀρθοποδοῦσιν toward the truth of the gospel? What does the compound verb contribute?

5. Galatians 3:26–29. Analyze the prepositions (διὰ, ἐν, εἰς). Explain how the aorist ἐβαπτίσθητε / ἐνεδύσασθε shape Paul’s ecclesiology.

Assigned readings and translations (this week)

Translate and annotate the following sections in full:

1. Romans 3:21–31; 4:1–25; 5:1–11.

2. Galatians 2:15–21; 3:1–14; 3:15–29.

For each passage, create a Clause & Case Log with columns:
Ref | Key Greek phrase | Parsing (tense-form/voice/mood) | Genitive/Preposition function | Aspect note | Translation | Exegetical payoff (2–3 sentences).

Suggested assignments (graded)

1) Argument diagram (Romans 3:21–26) — 3 pages.
Lay out each clause on a separate line, labeling prepositional roles (χωρίς/διὰ/ἐν/εἰς), verbal aspects, and genitive relations. In a one-page reflection, defend your translation of ἱλαστήριον and state how your choice influences the reading of vv. 25–26 (Cranfield, 1975; Moo, 2018; BDAG).

2) Abraham dossier (Romans 4) — 5–6 pages.
Track every λογίζομαι form and every occurrence of πίστις in Rom 4. Explain the before/after circumcision argument, the role of Psalm 32, and the import of εἰς δικαιοσύνην. Include a paragraph on how Rom 4:23–25 extends Abraham’s story to believers now (Schreiner, 2018; Wright, 2013).

3) Pistis-Christou brief (Gal 2:16; Rom 3:22) — 4–5 pages.
Present the grammatical options (objective vs. subjective genitive) with two paragraphs for each side, citing one major advocate per view (Hays, 2002; Moo, 2018; Schreiner, 2018; Wright, 2013). Conclude with your translation choice for each passage based on local syntax, and explain how you still honor the other dimension theologically.

4) Law and promise synthesis (Gal 3:1–29) — 6–8 pages.
Explain “hearing with faith,” the function of the curse texts, and the παιδαγωγός metaphor. Show how the prepositions (ἐκ, διὰ, εἰς, ἐν) scaffold Paul’s story from Abraham to Christ to the Spirit to the one-new-people (Martyn, 1997; Dunn, 1993; Moo, 2013).

5) Oral reading practicum.
Record yourself reading Rom 3:21–26 and Gal 2:15–21 aloud in Greek with clause breaks; then annotate your audio script showing where you paused and why the syntax demanded it. Submit the annotated script and a brief note on how hearing the Greek clarified the argument.

Conclusion: What you should now be able to do

You should be able to translate and analyze Romans 3–5 and Galatians 2–3 in Greek; to explain how Paul’s prepositions and cases structure his theology; to parse and interpret the key lexemes—δικαιοσύνη, πίστις, νόμος, λογίζομαι, ἱλαστήριον; to present the πίστις Ἰησοῦ debate with charity and rigor; and to show how Abraham’s story becomes the nations’ blessing by faith. Most importantly, you should be able to let Paul’s Greek do the preaching: God’s saving righteousness has now been revealed, apart from the law, testified by the Scriptures, through the redemption in Christ, received through faith, resulting in a justified people who have peace, the Spirit, and hope.

References (APA)

Bauer, W., Danker, F. W., Arndt, W. F., & Gingrich, F. W. (2000). A Greek–English lexicon of the New Testament and other early Christian literature (3rd ed.). University of Chicago Press. [= BDAG]

Cranfield, C. E. B. (1975). A critical and exegetical commentary on the Epistle to the Romans (Vol. 1, ICC). T&T Clark.

Dunn, J. D. G. (1988). Romans 1–8 (WBC 38A). Word.

Dunn, J. D. G. (1993). The Epistle to the Galatians (BNTC). Hendrickson.

Hays, R. B. (2002). The faith of Jesus Christ: The narrative substructure of Galatians 3:1–4:11 (2nd ed.). Eerdmans.

Martyn, J. L. (1997). Galatians: A new translation with introduction and commentary (AB 33A). Doubleday.

Moo, D. J. (2013). Galatians (BECNT). Baker Academic.

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