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 [is] the benefit of the circumcision?

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

Much in every way; Chiefly indeed for for they were entrusted with the oracles of God.

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

What for if disbelieved some? Surely not the unbelief of them the faithfulness of God will nullify?

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."

Never would it be! should it be however God true, every now man a liar (even as *NK(o)*) it has been written: That then You may be justified in the words of You and (will prevail *N(k)O*) in judging You.

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).

If however the unrighteousness of us God’s righteousness shows, what will we say? Surely not [is] unrighteous God who is inflicting the wrath? According to man I speak;

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

Never would it be! Otherwise how will judge God 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?

If (however *N(k)O*) the truth of God in my lie abounded to the glory of Him, why still also I myself also I myself as a sinner am judged?

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 surely even as we are denigrated and even as affirm some [that] we to say that Let us do the [things] evil that may come the good things? Their condemnation just is.

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? Not at all; We have already charged for Jews both and Greeks all under sin to be

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

Even as it has been written that None there is righteous not even one;

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

none there is who is understanding, none there is who is seeking 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 turned away, together they became worthless; none there is (who *n*) is practicing good, not there is 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;"

A grave opened [is] the throat of them, with the tongues of them they were practicing deceit; [the] venom of vipers [is] under the lips of them;

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

of whom the mouth of cursing and of bitterness is full.

15 "Their feet are swift to shed blood.

swift [are] the feet of them to shed blood;

16 Destruction and calamity are in their paths.

ruin and misery [are] in the paths of them;

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

and [the] way of peace not they have known.

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

Not there is fear of God before the eyes of them.

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.

We know now that as much as the law says to those under the law it speaks, so that every mouth may be stopped, and under judgment may be all the world 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.

Therefore by works of [the] Law not will be justified any flesh before Him; through for [the] 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;

Now however apart from law [the] righteousness of God has been revealed being 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,

[the] righteousness now of God through faith from Jesus Christ toward all (and upon all *K*) those believing; Not for there is distinction.

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

All for have sinned and they fall 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 the of Him grace through the redemption that [is] in Christ Jesus,

25 whom God set forth 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 set forth as God a propitiation through faith in His blood for a showing forth of the righteousness of Him because of the forbearance of the having taken place beforehand sins — in 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 (of the *no*) showing forth the righteousness of Him in the present time for to be Him just and justifying the [one] of 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] the boasting? It has been excluded. Through what principle? That of works? No, but through [the] principle of faith.

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

We reckon (therefore *N(k)O*) to be justified by faith a man apart from works of the Law.

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

Or of Jews [is He] the God only, surely [is] (now *k*) also of Gentiles? Yes also of Gentiles,

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

(if indeed if indeed *N(k)O*) One God [is] who will justify [the] circumcision by faith and [the] uncircumcision through the [same] faith.

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

Law then do we nullify through faith? Never would it be! Instead law we uphold.