Romans 3 Parallel Bible Translations

Romans 3 ▼
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1 What, then, is the advantage of being a Jew? Or what is the value of circumcision? Then what advantage has the Jew? Or what is the value of circumcision? What advantage then hath the Jew? or what profit <i>is there</i> of circumcision? Then what advantage does the Jew have? Or what is the benefit of circumcision? What advantage, then, is there in being a Jew, or what value is there in circumcision?
2 Much in every way. First of all, they have been entrusted with the very words of God. Much in every way. To begin with, the Jews were entrusted with the oracles of God. Much every way: chiefly, because that unto them were committed the oracles of God. Great in every respect. First, that they were entrusted with the actual words of God. Much in every way! First of all, the Jews have been entrusted with the very words of God.
3 What if some did not have faith? Will their lack of faith nullify God’s faithfulness? What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? For what if some did not believe? shall their unbelief make the faith of God without effect? What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness?
4 Certainly not! Let God be TRUE and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.” By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. Far from it! Rather, God must prove to be true, though every person <i>be found</i> a liar, as it is written: “SO THAT YOU ARE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED.” Not at all! Let God be true, and every human being a liar. As it is written: “So that you may be proved right when you speak and prevail when you judge.”
5 But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms. But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) But if our unrighteousness commend the righteousness of God, what shall we say? <i>Is</i> God unrighteous who taketh vengeance? (I speak as a man) But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking from a human viewpoint.) But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)
6 Certainly not! In that case, how could God judge the world? By no means! For then how could God judge the world? God forbid: for then how shall God judge the world? Far from it! For <i>otherwise,</i> how will God judge the world? Certainly not! If that were so, how could God judge the world?
7 However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner? But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?”
8 Why not say, as some slanderously claim that we say, “ Let us do evil that good may result”? Their condemnation is deserved! And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. And not <i>rather</i>, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. And <i>why</i> not <i>say</i> (just as we are slanderously reported and as some claim that we say), “Let’s do evil that good may come <i>of it</i>”? Their condemnation is deserved. Why not say—as some slanderously claim that we say—|Let us do evil that good may result|? Their condemnation is just!
9 What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, What then? are we better <i>than they</i>? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; What then? Are we better <i>than they?</i> Not at all; for we have already charged that both Jews and Greeks are all under sin; What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin.
10 As it is written: “There is no one righteous, not even one. as it is written: “None is righteous, no, not one; As it is written, There is none righteous, no, not one: as it is written: “THERE IS NO RIGHTEOUS PERSON, NOT EVEN ONE; As it is written: “There is no one righteous, not even one;
11 There is no one who understands, no one who seeks God. no one understands; no one seeks for God. There is none that understandeth, there is none that seeketh after God. THERE IS NO ONE WHO UNDERSTANDS, THERE IS NO ONE WHO SEEKS OUT GOD; there is no one who understands; there is no one who seeks God.
12 All have turned away, they have together become worthless; there is no one who does good, not even one.” All have turned aside; together they have become worthless; no one does good, not even one.” They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. THEY HAVE ALL TURNED ASIDE, TOGETHER THEY HAVE BECOME CORRUPT; THERE IS NO ONE WHO DOES GOOD, THERE IS NOT EVEN ONE.” All have turned away, they have together become worthless; there is no one who does good, not even one.”
13 “Their throats are open graves; their tongues practice deceit.” “The venom of vipers is on their lips.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” Their throat <i>is</i> an open sepulchre; with their tongues they have used deceit; the poison of asps <i>is</i> under their lips: “THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING,” “THE VENOM OF ASPS IS UNDER THEIR LIPS”; “Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.”
14 “Their mouths are full of cursing and bitterness.” “Their mouth is full of curses and bitterness.” Whose mouth <i>is</i> full of cursing and bitterness: “THEIR MOUTH IS FULL OF CURSING AND BITTERNESS”; “Their mouths are full of cursing and bitterness.”
15 “Their feet are swift to shed blood; “Their feet are swift to shed blood; Their feet <i>are</i> swift to shed blood: “THEIR FEET ARE SWIFT TO SHED BLOOD, “Their feet are swift to shed blood;
16 ruin and misery lie in their wake, in their paths are ruin and misery, Destruction and misery <i>are</i> in their ways: DESTRUCTION AND MISERY ARE IN THEIR PATHS, ruin and misery mark their ways,
17 and the way of peace they have not known.” and the way of peace they have not known.” And the way of peace have they not known: AND THEY HAVE NOT KNOWN THE WAY OF PEACE.” and the way of peace they do not know.”
18 “There is no fear of God before their eyes.” “There is no fear of God before their eyes.” There is no fear of God before their eyes. “THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” “There is no fear of God before their eyes.”
19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
20 Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law <i>is</i> the knowledge of sin. because by the works of the Law none of mankind will be justified in His sight; for through the Law <i>comes</i> knowledge of sin. Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.
21 But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets. But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; But now apart from the Law <i>the</i> righteousness of God has been revealed, being witnessed by the Law and the Prophets, But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.
22 And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: Even the righteousness of God <i>which is</i> by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: but <i>it is the</i> righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction, This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile,
23 for all have sinned and fall short of the glory of God, for all have sinned and fall short of the glory of God, For all have sinned, and come short of the glory of God; for all have sinned and fall short of the glory of God, for all have sinned and fall short of the glory of God,
24 and are justified freely by His grace through the redemption that is in Christ Jesus. and are justified by his grace as a gift, through the redemption that is in Christ Jesus, Being justified freely by his grace through the redemption that is in Christ Jesus: being justified as a gift by His grace through the redemption which is in Christ Jesus, and all are justified freely by his grace through the redemption that came by Christ Jesus.
25 God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand. whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. Whom God hath set forth <i>to be</i> a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; whom God displayed publicly as a propitiation in His blood through faith. <i>This was</i> to demonstrate His righteousness, because in God’s <i>merciful</i> restraint He let the sins previously committed go unpunished; God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—
26 He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. To declare, <i>I say</i>, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. for the demonstration, <i>that is,</i> of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.
27 Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith. Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. Where <i>is</i> boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Where then is boasting? It has been excluded. By what kind of law? Of works? No, but by a law of faith. Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith.
28 For we maintain that a man is justified by faith apart from works of the law. For we hold that one is justified by faith apart from works of the law. Therefore we conclude that a man is justified by faith without the deeds of the law. For we maintain that a person is justified by faith apart from works of the Law. For we maintain that a person is justified by faith apart from the works of the law.
29 Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, <i>Is he</i> the God of the Jews only? <i>is he</i> not also of the Gentiles? Yes, of the Gentiles also: Or is God <i>the God</i> of Jews only? Is He not <i>the God</i> of Gentiles also? Yes, of Gentiles also, Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,
30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. since God is one—who will justify the circumcised by faith and the uncircumcised through faith. Seeing <i>it is</i> one God, which shall justify the circumcision by faith, and uncircumcision through faith. since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
31 Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Do we then make void the law through faith? God forbid: yea, we establish the law. Do we then nullify the Law through faith? Far from it! On the contrary, we establish the Law. Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.
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