Romans 3

1 What, then, is the preeminence of the Jew? Or what, the profit of his circumcision?

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

2 Much, every way: —First, indeed, that they were entrusted with the oracles of God.

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

3 For what? If some distrusted, shall their distrust make, the trust of God, void?

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

4 Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written—That thou mightest be declared righteous in thy words, and overcome when thou art in judgment.

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."

5 But, if, our unrighteousness, commendeth, God’s righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, —

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).

6 Far be it! Else how shall God judge the world?

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

7 But, if, the truth of God, by my falsehood, hath the more abounded unto his glory, why, any longer, am, even I, as a sinner, to be judged?

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

8 And why not, according as we are injuriously charged, [and] according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.

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.

9 What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin;

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.

10 Even as it is written—there is none righteous, not even one,

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

11 There is none that discerneth, There is none that seeketh out God:

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

12 All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one:

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

13 A sepulchre opened, is their throat, with their tongues, have they used deceit, the poison of asps, is under their lips,

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

14 Whose mouth, of cursing and bitterness, is full,

"Whose mouth is full of cursing and bitterness."

15 Swift, are their feet to shed blood;

"Their feet are swift to shed blood.

16 Destruction and misery, are in their ways,

Destruction and calamity are in their paths.

17 And, the way of peace, have they not known:

The 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, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God.

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.

20 Inasmuch as, by works of law, shall no flesh be declared righteous before him, —through law, in fact, is discovery of sin.

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

21 But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, —

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

22 A righteousness of God, through faith in [Jesus] Christ, unto all that have faith; for there is no distinction, —

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

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

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

24 Being declared righteous freely by his favour through the redemption that is in Christ Jesus: —

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

25 Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,

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;

26 In the forbearance of God, —with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.

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

27 Where, then, the boasting! It is excluded. Through what kind of law? Of works? Nay! but through a law of faith:

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

28 For we reckon that a man is to be declared righteous by faith, apart from works of law.

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

29 Or, [is God] the God, of Jews only, and not of the nations also? Yea! of the nations also: —

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

30 If, at all events, God is one, who will declare righteous—the circumcision by faith, and the uncircumcision through their faith.

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

31 Do we then make, law, void through means of our faith? Far be it! On the contrary, law, we do establish!

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