chapter three

¹therefore, what for a advantage has the Jew, or what is the benefit of the circumcision?

²a many in every case—before all actually because to them (the Jews) is entrusted become that which Hashem has spoken.

³and if a part did not believe, what make (does) it then out? (question) makes then their unbelief negate the faithfulness of Hashem?

⁴mercy and peace! let Himself Hashem turn out as truthful and every man a liar, as it stands written: so that you (SG) you shall be right in your words and prevail when you (SG) will be judged. (Psalms 51, 5.)

⁵if however our wickedness shows off the righteousness of Hashem, what shall we say? that Hashem is wrong, bringing wrath? I speak as a man.

⁶mercy and peace! because if so, how would Hashem be able to judge the world?

⁷if however through my lie did itself the truth of Hashem abound to His glory, why should I still judged to be as a sinner?

⁸and why should we not actually—as those, who insult us by asserting, that we say—do the evil, so that the good should come? their judgment is right.

⁹therefore what? (question) have we then some a advantage? never way not! because we have already previously shown, that both the Jewish person and also the Greek are all under the sin;

¹⁰so as it stands written: there is not there any tsaddik, even one not;

¹¹it is not there any understander, it is not there any one, who seeks Hashem;

¹²all have been devious, they are together useless become; it is not there anyone, who does good, no, not one. (Psalms 14, 2-4.)

¹³their throat is an open tomb, with their tongues did they treachery arrange, snake poison is under their lips (Psalms 5, 8; 140, 4.);

¹⁴whose mouth is full with curse and bitterness (Psalms 10, 7.);

¹⁵their feet rush to spill blood;

¹⁶destruction and pain are on their ways;

¹⁷and the way of peace have they not recognized (Yeshayah 59, 7-8.);

¹⁸the fear before Hashem is not before their eyes. (Psalms 36, 2)

¹⁹we however know, that what the Torah says, is it spoken become to those, who are under the Torah, in order that every mouth shall clogged up become and the whole world shall be held accountable before Hashem;

²⁰because that, which through the deeds of (stickler legalism) law will any flesh (and blood) not justify to be before Him; because through the Torah comes the full recognition of sin.

²¹now however has itself, apart from the Torah, appear the righteousness of Hashem, about which both the Torah and the Prophets did witness said:

²²the righteousness of Hashem, through faith in Yehoshua the Moshiach, for everyone, who believes, because there is not any distinction;

²³because all have sinned and fallen (short) in the glory of Hashem;

²⁴and become justified freely through His grace through the redemption of the Moshiach Yehoshua;

²⁵whom Hashem did set forth as a atonement in his blood to be received by faith. this was in order to show Hashem's righteousness because in his forbearance he had passed over before committed sin

²⁶so as to show His righteousness in the present time and that He Himself is just and the justifier of the one, who believes in Yehoshua.

²⁷where then is the boasting? it is excluded. by what for a law? (question) from deeds? no, only by the law of faith.

²⁸because we urge out, that a man becomes justified by faith without the deeds of the Torah.

²⁹(question) is then G-d only the G-d of the Jews? (question) is He then not also (the G-d) of the nations of the world? certainly, also of the nations of the world;

³⁰because Hashem is One, who will justify the circumcised by faith and the not circumcised through faith.

³¹(question) make we then the Torah null and void through faith? mercy and peace! rather we confirm the Torah.