Romans 3

1 What then is the superiority of the Jew? Or what is the advantage of circumcision?

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

2 Much, every way. And first, because to them were intrusted the oracles of God.

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

3 For if some of them have not believed, have they, by their not believing, made the faith of God inefficient?

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

4 Far be it: for God is veracious, and every man false: as it is written: That thou mightest be upright, in thy declarations; and be found pure, when they judge thee.

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 iniquity establish the rectitude of God, what shall we say? Is God unrighteous, when he inflicteth wrath? (I speak as a man.)

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 Far from it. Otherwise how will God judge the world?

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

7 But if the truth of God hath been furthered by my falsehood, to his glory; why am I then condemned 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 Or shall we say as some have slanderously reported us to say: We will do evil things, that good results may come? The condemnation of such is reserved for justice.

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, have WE the superiority, when we have before decided as to both Jews and Gentiles, that all of them are 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 none righteous; no, no one:

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

11 and none that understandeth; nor that seeketh after God.

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

12 They have all turned aside, together; and become reprobates. There is none that doeth good; no, not 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 throats are open sepulchres, and their tongues treacherous; and the venom of the asp 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 Their mouth is full of cursing and bitterness;

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

15 and their feet are swift to shed blood.

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

16 Destruction and anguish are in their paths:

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

17 and the path of peacefulness they have not known:

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

18 and the fear of God is not before their eyes.

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

19 Now we know, that whatever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world be guilty before 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 Wherefore, by the deeds of the law, no flesh is justified before him: for, by the law, sin is known.

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, the righteousness of God without the law, is manifested; and the law and the prophets testify of it:

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, which is by faith in Jesus Messiah, for every one, and on every one, that believeth in him: 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 they have all sinned, and failed of the glory of God.

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

24 And they are justified gratuitously, by grace, and by the redemption which is in Jesus Messiah;

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

25 whom God hath preconstituted a propitiation, by faith in his blood, because of our sins, which we before 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 —

26 in the space which God in his long suffering gave to us, for the manifestation of his righteousness at the present time; that he might be righteous, and might with righteousness justify him who is in the faith of our Lord Jesus Messiah.

in the forbearance of God; 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 glorying? It is annihilated. By what law? by that of works? Nay: but by the 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 We therefore conclude, that it is by faith a man is justified, and not by 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 For, is he the God of the Jews only, and not of the Gentiles? Nay: of the Gentiles also.

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

30 Because there is, one God, who justifieth the circumcision by faith, and the uncircumcision by the same 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 by faith? Far be it. On the contrary, we establish the law.

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