ROMANS.
Chapter 3.
What then is more to a Jew, or what (is the) profit of circumcision? 
Much by all wise or by all manner; first, for the speakings of God were betaken to them, (or first, for the speakings of God, or God’s messages, were delivered to them, or were given to them). 
And what if some of them believed not? Whether the unbelief of them hath voided the faith of God? (or Hath their lack of faith made God’s faithfulness null and void?) 
God forbid. For God is soothfast, or true, (or truthful), but each man (is) a liar; as it is written, That thou be justified in thy words, and overcome, when thou art deemed (or when thou art judged). 
But if our wickedness commend the rightwiseness of God, what shall we say? Whether God is wicked, that bringeth in wrath? After man I say. 
God forbid. Else how shall God deem this world? (God forbid. Or how else would God judge this world?) 
For if the truth of God hath abounded in my leasing (or in my lying), into the glory of him, what yet am I deemed as a sinner? (For if God’s truth hath abounded in my lies, unto his glory, why am I still judged like a sinner?) 
And not as we be blasphemed, and as some say that we say, Do we evil things, (so) that good things come. Whose damnation is just. 
What then? (Sur)pass we them? Nay; for we have showed by skill, that all both Jews and Greeks be under sin, What therefore? Pass we them? Nay; soothly we have showed by skill, the Jews and Greeks all to be under sin, 
as it is written, For there is no man (that is) just; (as it is written, For there is no one who is righteous;) 
there is no man understanding, neither seeking God. 
All bowed away, together they be made unprofitable; there is none that doeth (any) good thing, there is none till to one. 
The throat of them is an open sepulchre; with their tongues they did guilefully, or treacherously; the venom of snakes is under their lips. 
The mouth of whom is full of cursing and bitterness; 
the feet of them be swift to shed blood. 
Sorrow and cursedness be in the ways of them, +Contrition, or defouling together, and infelicity/unhappiness be in the ways of them, 
and they knew not the way of peace; 
the dread of God is not before their eyes. (the fear of God, or fearful reverence for God, is not in their thoughts.) 
And we know, that whatever things the law speaketh, it speaketh to them that be in the law, (so) that each mouth be stopped, and each world be made subject to God. 
For of the works of the law each flesh shall not be justified before him; for by the law there is knowing of sin. 
But now without the law the rightwiseness of God is showed, that is witnessed of the law and the prophets. (But now without the Law God’s righteousness is shown, which is testified to by the Law and the prophets.) 
And the rightwiseness of God is by the faith of Jesus Christ into all men and on all men that believe in him; for there is no parting or distinction. 
For all men sinned, and have need to the glory of God; (For all have sinned, and have need of God’s glory;) 
and be justified freely by his grace, by the again-buying or by the redemption that is in Christ (or that is in the Messiah). 
Whom God ordained (the) forgiver or purposed (as) an helper, by faith in his blood, to the showing of his rightwiseness, for the remission of before-going sins, in the bearing up of God, 
to the showing of his rightwiseness in this time, that he be just, and justifying him that is of the faith of Jesus Christ. 
Where then is thy glorying? (or Then where is thy boasting?) It is excluded. By what law? Of deeds doing? Nay, but by the law of faith. 
For we deem a man to be justified by faith, without works of the law. 
Whether of the Jews is God only? Whether he is not also of (the) heathen men? Yes, and of (the) heathen men. (Is God only for the Jews, or only of the Jews? Is he not also for, or of, the Gentiles? Yes, he is also for or of the Gentiles.) 
For there is one God, that justifieth (the) circumcision by faith, and (the) prepuce (or the heathen men) by faith. (For there is one God, who justifieth the circumcised by faith, and the uncircumcised, or the Gentiles, by faith.) 
Destroy we therefore the law by faith? God forbid; but we stablish the law. 
