Romans 3

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

What is then the preferment of the Iewe? or what is the profite of circumcision?

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

Much euery maner of way: for chiefly, because vnto them were of credite committed the oracles of God.

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

For what, though some did not beleeue? shall their vnbeliefe make the faith of God without effect?

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.

God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, when thou art iudged.

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;

Now if our vnrighteousnes comend the righteousnes of God, what shall we say? Is God vnrighteous which punisheth? (I speake as a man.)

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

God forbid: els how shall God iudge ye 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?

For if the veritie of God hath more abounded through my lye vnto his glorie, why am I yet condemned 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.

And (as we are blamed, and as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.

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? are we more excellent? No, in no wise: for we haue alreadie prooued, that all, both Iewes and Gentiles are vnder sinne,

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 vnderstandeth: there is none that seeketh 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 haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth good, no not 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 throte is an open sepulchre: they haue vsed their tongues to deceit: the poyson of aspes is vnder their lippes.

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

Whose mouth is full of cursing and bitternesse.

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

Their feete are swift to shead blood.

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

Destruction and calamity are in their waies,

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

And ye way of peace they haue not knowen.

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

The feare of God is not before their eies.

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 whatsoeuer ye Lawe saieth, it saieth it to them which are vnder ye Law, that euery mouth may bee stopped, and all the world be subiect to the iudgement of God.

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

Therefore by the woorkes of the Lawe shall no flesh be iustified in his sight: for by the Lawe commeth the knowledge of sinne.

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

But nowe is the righteousnesse, of God made manifest without the Lawe, hauing witnes of the Lawe and of 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.

To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.

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

For there is no difference: for all haue sinned, and are depriued of the glorie of God,

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

And are iustified freely by his grace, through the redemption that is in Christ Iesus,

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 hath set forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed,

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.

Through the patience of God, to shewe at this time his righteousnesse, that hee might be iust, and a iustifier of him which is of the faith of Iesus.

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

Where is then the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe of faith.

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

Therefore we conclude, that a man is iustified by faith, without the workes of the Lawe.

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

God, is he the God of the Iewes onely, and not of the Gentiles also? Yes, euen 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.

For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith.

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

Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.