Romans 3

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

What then [is] the superiority of the Jew? or what the profit of circumcision?

2 Much in every way. Because first of all, they were entrusted with the oracles of God.

Much every way: and first, indeed, that to them were entrusted the oracles of God.

3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?

For what? if some have not believed, shall their unbelief make the faith of God of none effect?

4 Absolutely not. Let God be found true, but every human being a liar. As it is written, "That you may be justified in your words, and prevail when you judge."

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? (I am speaking in human terms).

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

6 Absolutely not. For then how will God judge the world?

Far be the thought: since how shall God judge the world?

7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?

For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?

8 And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Their condemnation is just.

and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.

9 What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin.

What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:

10 As it is written, "There is no one righteous; no, not one."

according as it is written, There is not a righteous [man], not even one;

11 "There is no one who understands. There is no one who seeks after God.

there is not the [man] that understands, there is not one that seeks after God.

12 They have all turned aside. They have together become unprofitable. There is no one who does good, there is not even one."

All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one:

13 "Their throat is an open tomb. With their tongues they have used deceit." "Viper's poison is under their lips;"

their throat is an open sepulchre; with their tongues they have used deceit; asps' poison [is] under their lips:

14 "Whose mouth is full of cursing and bitterness."

whose mouth is full of cursing and bitterness;

15 "Their feet are swift to shed blood.

swift their feet to shed blood;

16 Destruction and calamity are in their paths.

ruin and misery [are] in their ways,

17 The way of peace, they have not known."

and way of peace they have not known:

18 "There is no fear of God before their eyes."

there is no fear of God before their eyes.

19 Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.

20 Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.

Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin.

21 But now apart from the law, a righteousness of God has been revealed, being testified by the Law and the Prophets;

But now without law righteousness of God is manifested, borne witness to by the law and the prophets;

22 even the righteousness of God through faith in Jesus Christ to all who believe. For there is no distinction,

righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;

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

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

24 being justified freely by his grace through the redemption that is in Christ Jesus;

being justified freely by his grace through the redemption which [is] in Christ Jesus;

25 whom God displayed publicly as a mercy seat, through faith in his blood, for a demonstration of his righteousness, because in God's forbearance he had passed over the sins previously committed;

whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;

26 to demonstrate his righteousness at this present time, so that he would be just, and the justifier of him who has faith in Jesus.

for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.

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

Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

28 For we maintain that one is justified by faith apart from the works of the law.

for we reckon that a man is justified by faith, without works of law.

29 Or is God for Jews only? Is he not the God of the non-Jews also? Yes, of the non-Jews also,

Is [God] the God of Jews only? is he not of [the] nations also? Yea, of nations also:

30 since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.

31 Do we then nullify the law through faith? Absolutely not. No, we establish the law.

Do we then make void law by faith? Far be the thought: [no, ] but we establish law.