Romans 3

does their unbelief…
This rhetorical question opens with the Greek negative particle μή (mē), which, according to normal Greek usage, sets an expectation of a negative answer. This is why some translations structure the question, “their unbelief will not…will it?” However, to avoid adding words which do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added and the force of the rhetorical question and expected negative answer remain intact. Here, Paul is demonstrating that it would be absurd to discredit God’s faithfulness simply because unfaithful humans failed to believe in Him. His trustworthiness is based on His own character, not on any human reaction to it.

abolish
The verb καταργέω (katargeō) used here has the idea of eliminating something or rendering it useless. It can mean to “set aside,” “do away with,” “be released from,” or “abolish” depending on context. Here, the translation choice is “abolish,” maintaining consistency with the use of the word again in verse 31.

May it never be!
The exclamation, “May it never be!” represents the Greek construction μὴ γένοιτο (mē genoito), which is a strong way of expressing the desire that something never take place. Thus, other translations choose something like “God forbid!,” “By no means!,” or “Absolutely not!” to render it. These all accurately convey the idea, but “May it never be!” is most literal to the Greek text because the verb used here comes from γίνομαι (ginomai) which is a state-of-being verb, negated and used in the optative mood, communicating a strong desire that the action of the verb not take place. This expression is used by Paul 14 times in his writings (here; Rom 3:6; 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1 Cor 6:15; Gal 2:17; 3:21; 6:14).

Is the God…
Refer to the discussion on verse 3 above. The implied answer to this rhetorical question is, “Of course not!”, or rather Paul’s favorite, “May it never be!”

May it never be!
Refer to the discussion on verse 4 above.

NO FLESH WILL BE JUSTIFIED IN HIS SIGHT
These words are formatted in caps because Paul is alluding to an Old Testament text found in Psalm 143:2. There, David appeals to God’s righteousness because he knows any examination of his own righteousness would result in condemnation since “no one living is righteous in [His] sight.” Because no one is righteous according to God’s perfect standard, no law keeping can suffice, and the only hope for sinners is to plea for mercy and grace based on God’s own righteousness as the psalmist did. The formatting of this translation helps readers recognize that Paul is drawing on this logic from the Old Testament so that they may go back and ensure they understand what this Psalm is teaching in order to better track Paul’s argumentation here.

propitiation
The word ἱλαστήριον (hilastērion), translated “propitiation,” is a unique and special word in the New Testament, appearing only here and in Hebrews 9:5, where it is translated “mercy seat” (cf. also the footnote for the present verse). This language ties back to the Old Testament descriptions of the Tabernacle, where the mercy seat (Heb כַּפֹּ֫רֶת; [caporet]; “covering” or “atonement”) designated the literal covering of the Ark of the Testimony within the Holy of Holies, and symbolized the atonement achieved through the blood of sacrifices. For Paul to call Jesus a ἱλαστήριον (hilastērion), which is the Greek translation of כַּפֹּ֫רֶת (caporet), is to identify Jesus Himself as the once-for-all atonement for sinners who believe in Him.

demonstration
While many translations render this with an infinitive (e.g., “to demonstrate” or “to show”), the Greek word ἔνδειξις (endeixis; “indicator,” “demonstration,” or “proof”) is a noun, not a verb. Thus, the Greek construction εἰς ἔνδειξιν (eis endeixin) is most literally translated as “for a demonstration.” This translation also maintains consistency with the use of the same word in verse 26. The putting forth of Christ on the cross to atone for sin is a public display or demonstration of God’s righteousness, as He justly punishes sin—not Christ’s but that of sinners placed upon Him as their propitiation.

that faith
The second occurrence of the word “faith” in this verse is preceded by the Greek article (τῆς πίστεως; tēs pisteōs). In this case, it is an anaphoric use of the article, which means it refers back to something mentioned previously. It refers specifically back to the faith of the circumcised to emphasize that the same faith that justifies the circumcised (the Jews) also justifies the Gentiles. To show this clearly in English it is translated as “that faith” rather than just “faith.”

abolish
Refer to the discussion on verse 3 above.

May it never be!
Refer to the discussion on verse 4 above.