Romans 3
1 With that being the case, what is it that’s superior about being Jewish, or what is the advantage of circumcision? 2 There are many, based on that whole character.a First and foremost,b they were entrusted with the words of God. 3 What then? If some betrayed that trust,c their unfaithfulness would not counteract God’s faithfulness,d would it? 4 It’s not possible! God must be truthful, but all humanitye false, just as it is written, “So you would be considered justf regarding your words, and you would prevail whenever something is brought to you to be judged.g 5 However, if our unjustness is set side-by-side with God’s justness, what will we say? Not that the God who imposes anger is unjust, right? (I say this in conformity with humanity.) 6 It’s not possible! Otherwise, how would God render a verdict for the world system? 7 Now, if God’s truthfulness was more than enoughh for his renown even withi my falseness, then why am I still judged to be a deviator, 8 and why not say, “We should do harmful things so that beneficial things would come”? That’s how we are being slandered, what some people claim that we are saying. (Their verdict is justified.)j
9 So then? Are we superior? Absolutely not! For we already alleged that both Jews and Greeks are all in the category ofk deviation, 10 just as it is written:
“No one is fully aligned,l not even one, 11 There is no one who makes the connection, No one who is seeking God. 12 Everyone turned aside; All at once, they made themselves unhelpful to others.m There is no one being active in kindness, Not even one.”n
13 “Their throat is an opened grave.”o
“They have been manipulating peoplep with their tongues, The venom of asps within their lips.”q
14 “Their mouth is full of ill-wishes and bitterness.”r
15 “Their feet are quick to shed blood;
16 Being worn down by each others and prolonged suffering are in their paths, 17 and the path of peace they have not understood.”t
18 “There is no deferenceu to God in their view.”v
19 We have come to understand that whatever Torah says, it is speaking to those connected with Torah, so every mouth would be shut tightw and the entire world system would come to be accountablex to God. 20 No one of any lineage will be considered just in his viewy because of actions from Torah since what is through Torah is recognition of deviation.
21 Right now, the justness of God has been made visible separate from Torah (while being endorsed by Torah and the Prophetsz), 22 and the faithfulness ofaa Jesus Christ is for all the faithful.bb You see, there is no distinction 23 since all people deviated and are in need ofcc God’s praiseworthiness, 24 and with his generosity, all are unconditionally considered just through the liberation purchased by paying the price of enslavement with Christ Jesus. 25 God displayed him, a reconciliation coverdd through faithfulness with his blood, as a demonstration of his justness through passing over acts of deviation that had already happened 26 with God’s forbearance, as a demonstration of his justness in the present moment, for him to be himself and to be the one who recognizes as just whoever is just because of the faithfulness of Jesus.
27 Therefore, where is boasting? It is left outside. Is it through doing Torah? Through actions? No. Instead, it’s through a torah of faithfulness. 28 You see, we reason that a person being recognized just by faithfulness is separate from actions of Torah. 29 In other words, is God only for Jewish people? Isn’t God also for other people groups? Yes, God is also for other people groups. 30 Since God is one, he will recognize circumcised people as just because of faithfulness, and he will recognize people will foreskins as just through faithfulness. 31 So then, do we counteract Torah through faithfulness? Absolutely not! Rather, we uphold Torah.
FOOTNOTES:
a Referring to ‘being Jewish is in what’s inward, and circumcision of the heart is about the Life-breath’ in Romans 2:29. Alternately, this sentence could be translated ‘There are many according to each way of life.’
b Literally, ‘first.’ However, there is no second point, so it seems to be highlighting the most important aspect only.
c Or ‘were unfaithful.’
d Or ‘trust’ or ‘commitment’
e Or ‘every person/human’
f Or ‘justified’
g Quotation of Psalm 51:4 (in the Septuagint, the Greek translation). The grammar here is confusing. The most straightforward way to translate the phrase is ‘and you would prevail in you being judged,’ but that is in direct contradiction of the original Hebrew of Psalm 51:4, which makes it clear that the one being addressed—God—is doing the judging. Some English translations take the more straightforward approach based on the Greek alone, and others refer to the Hebrew original. This translation seeks to follow the thought of the original Hebrew and the context both of Psalm 51:4 and Romans 2:29 that the opinion that matters is God’s, not people’s, and attempts to do so in a way that does not disregard the Greek text.
h Traditionally, ‘abounds’ or ‘enhances’
i Traditionally, ‘through’ or ‘by,’ but the preposition en is better translated as ‘with’ or ‘in reference to’ unless it is about location or duration.
j Since it calls it slander, most likely this is to say the guilty verdict rendered against them is a just verdict. However, this phrase could also indicate that the verdict they are rendering toward Paul and the others he includes in ‘we’ is a just verdict because their actions seem to be aligned with the saying he quoted.
k Or ‘under the jurisdiction of’ or ‘under the rule of’
l Or ‘just.’ Traditionally, ‘righteous.’
m Or ‘of no benefit (to others)’ or ‘unfit (for service)’
n Quotation of Psalm 13:1-3
o Quotation of Psalm 5:9
p Traditionally, ‘deceive’ or ‘are guileful.’ Other possibilities are ‘use underhandedness’ or ‘are duplicitous.’ Perhaps a modern colloquialism would be ‘gaslighting.’
q Quotation of Psalm 140:3. The second line is an exact quotation of the Greek version of that verse, but the first line is not.
r Quotation of Psalm 10:7
s Traditionally, ‘ruin.’ The word is a compound of sun (together, along with) and trimma (being well worn or rubbed). The sense is rubbing against each other until they are eroded away.
t Quotation of Isaiah 59:7-8
u Literally and traditionally, ‘God.’ This is the same word translated as ‘respect’ in other places. It carries a sense of respect and deferring to another.
v Quotation of Psalm 36:1
w Notice the parallels with verses 13 and 14.
x Or ‘answerable for an offense’
y Reference to Psalm 143:2
z “Torah and the Prophets” was how they referred to the Hebrew Bible as a whole. It is the first two of the three sections of the Hebrew Bible (sometimes currently referred to as TaNaK): 1) Torah (The books of Moses), 2) Nevi’im (the Prophets), and 3) Ketuvim (the other Writings).
aa Traditionally, ‘faith in,’ though the NET and CEB also translate it as ‘faithfulness of.’
bb Or ‘trustworthy’
cc Traditionally, ‘fall short.’ The word means to fall behind, as in a race, or to be suffering lack, as in poverty.
dd Traditionally, ‘mercy seat.’ It is from the word for propitiation or atonement, or more simply, placating or conciliation. The idea is that it is related to making peace between someone and an aggrieved deity or authority. ‘Mercy Seat’ comes from the fact that this form of the word is used to refer to the cover of the ark of the covenant, where the presence of God was said to rest.