Romans 3

1 What then [is] the superiority of the Jew? Or what [is] the benefit of the circumcision?

What advantage then has the Jew, or what profit has circumcision?

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

Much in every respect; but chiefly that the oracles of God were intrusted to them.

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

What, indeed, if some have been unfaithful? Will their unfaithfulness overthrow the faithfulness of God?

4 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.

It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged.

5 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;

But if our unrighteousness causes the righteousness of God to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man.

6 Never would it be! Otherwise how will judge God the world?

It can not be: for if so, how shall God judge the world?

7 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?

Yet, if the truth of God has, through my lie, been greatly advanced to his glory, why am I still judged as a sinner?

8 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.

Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say, ) Let us do evil, that good may come? Of such persons the condemnation is just.

9 What then? Are we better? Not at all; We have already charged for Jews both and Greeks all under sin to be

What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin,

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

as it is written: There is none righteous, no, not one;

11 none there is who is understanding, none there is who is seeking after God;

there is none that understands; there is none that seeks after God;

12 All turned away, together they became worthless; none there is (who *n*) is practicing good, not there is so much as one.

they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one;

13 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;

their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips;

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

their mouth is full of cursing and bitterness;

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

their feet are swift to shed blood;

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

destruction and misery are in their ways;

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

and the way of peace they have not known;

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

there is no fear of God before their eyes.

19 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.

Now we know that what the law says, it speaks to those who are under the law, that every mouth may be stopped, and all the world become guilty before God.

20 Therefore by works of [the] Law not will be justified any flesh before Him; through for [the] Law [is] knowledge of sin.

Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin.

21 Now however apart from law [the] righteousness of God has been revealed being borne witness to by the Law and the Prophets,

But now, the righteousness of God without law is revealed, being attested by the law and the prophets;

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

I repeat it, the righteousness of God through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;

23 All for have sinned and they fall short of the glory of God

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

24 being justified freely by the of Him grace through the redemption that [is] in Christ Jesus,

yet may be justified freely by his grace, through the redemption that is in Christ Jesus;

25 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;

whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;

26 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.

in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus.

27 Where then [is] the boasting? It has been excluded. Through what principle? That of works? No, but through [the] principle of faith.

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

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

For we conclude that a man is justified by faith, without deeds of law.

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

Is he the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also:

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

since there is one God, who will justify the circumcision by faith, and the uncircumcision through the faith.

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

Do we, then, make law void through the faith? It can not be. On the other hand, we establish law.