Romans 3
1 What then [is] the superiority of the Jew? Or what [is] the benefit of the circumcision?
What then is the advantage of the Jew, or what is the profit of circumcision?
2 Much in every way; Chiefly indeed for for they were entrusted with the oracles of God.
Much, every way: chiefly, because they were intrusted with the oracles of God.
3 What for if disbelieved some? Surely not the unbelief of them the faithfulness of God will nullify?
For what if some did not believe? shall their incredulity make the faithfulness of God of no 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 acknowledged true, though every man be a liar; as it is written, That thou mightest be justified in thy words, and mightest overcome, when thou judgest.
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 confirm the righteousness of God, what shall we say? Is not God unrighteous, who inflicteth his wrath?" (I speak as a man) God forbid:
6 Never would it be! Otherwise how will judge God the world?
for then 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?
"But, say you, if the truth of God hath abounded unto his glory through my falshood, why yet am I also 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.
and why may we not do evil that good may come?"---as we are injuriously charged, and as some affirm that we say; whose 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 are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all under sin: as it is written,
10 Even as it has been written that None there is righteous not even one;
"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 understandeth; there is none that seeketh 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 are all gone out of the way, they are become unprofitable, there is none that practiseth goodness, 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 throat is an open sepulchre: 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.
whose 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; and the fear of God is not before their eyes."
18 Not there is fear of God before the eyes of them.
Now we know that whatsoever the law saith,
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.
it saith to those under the law: that every mouth may be stopped, and all the world obnoxious to the justice 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.
Wherefore by the works of the law no flesh shall be justified before Him: for by the 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, without the law, righteousness before God is manifested, 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.
and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; 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,
being justified freely by his grace, because of 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 hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to 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.
for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth 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.
Therefore we conclude, that a man is justified by faith, without the works of the law:
29 Or of Jews [is He] the God only, surely [is] (now *k*) also of Gentiles? Yes also of Gentiles,
or is He the God of the Jews only, and not also of the Gentiles?
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.
surely of the Gentiles also: seeing it is one God who will justify the circumcision by faith, and uncircumcision also through faith.
31 Law then do we nullify through faith? Never would it be! Instead law we uphold.
Do we then make the law of none effect through faith? God forbid: yea we establish the law.
