Parallel Chapters God Remains Faithful
(Psalm 147:1-20; Hebrews 10:1-18) | 1What advantage, then, is there in being a Jew, or what value is there in circumcision? | 1Then what advantage has the Jew? Or what is the value of circumcision? | 1Then what advantage has the Jew? Or what is the benefit of circumcision? | 1What advantage then hath the Jew? or what profit is there of circumcision? | 1So what advantage does the Jew have? Or what is the benefit of circumcision? |
| 2Much in every way! First of all, the Jews have been entrusted with the very words of God. | 2Much in every way. To begin with, the Jews were entrusted with the oracles of God. | 2Great in every respect. First of all, that they were entrusted with the oracles of God. | 2Much every way: chiefly, because that unto them were committed the oracles of God. | 2Considerable in every way. First, they were entrusted with the spoken words of God. |
| 3What if some were unfaithful? Will their unfaithfulness nullify God's faithfulness? | 3What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? | 3What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? | 3For what if some did not believe? shall their unbelief make the faith of God without effect? | 3What then? If some did not believe, will their unbelief cancel God's faithfulness? |
| 4Not 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." | 4By 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.” | 4May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED." | 4God 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. | 4Absolutely not! God must be true, even if everyone is a liar, as it is written: That You may be justified in Your words and triumph when You judge. |
| 5But 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.) | 5But 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.) | 5But 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 in human terms.) | 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) | 5But if our unrighteousness highlights God's righteousness, what are we to say? I use a human argument: Is God unrighteous to inflict wrath? |
| 6Certainly not! If that were so, how could God judge the world? | 6By no means! For then how could God judge the world? | 6May it never be! For otherwise, how will God judge the world? | 6God forbid: for then how shall God judge the world? | 6Absolutely not! Otherwise, how will God judge the world? |
| 7Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?" | 7But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? | 7But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? | 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? | 7But if by my lie God's truth is amplified to His glory, why am I also still judged as a sinner? |
| 8Why not say--as some slanderously claim that we say--"Let us do evil that good may result"? Their condemnation is just! | 8And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. | 8And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come "? Their condemnation is just. | 8And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. | 8And why not say, just as some people slanderously claim we say, "Let us do what is evil so that good may come"? Their condemnation is deserved! |
There is No One Righteous
(Psalm 14:1-7) | 9What 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. | 9What 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, | 9What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; | 9What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; | 9What then? Are we any better? Not at all! For we have previously charged that both Jews and Gentiles are all under sin, |
| 10As it is written: "There is no one righteous, not even one; | 10as it is written: “None is righteous, no, not one; | 10as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE; | 10As it is written, There is none righteous, no, not one: | 10as it is written: There is no one righteous, not even one. |
| 11there is no one who understands; there is no one who seeks God. | 11no one understands; no one seeks for God. | 11THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD; | 11There is none that understandeth, there is none that seeketh after God. | 11There is no one who understands; there is no one who seeks God. |
| 12All have turned away, they have together become worthless; there is no one who does good, not even one." | 12All have turned aside; together they have become worthless; no one does good, not even one.” | 12ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE." | 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. | 12All have turned away; all alike have become useless. There is no one who does what is good, not even one. |
| 13"Their throats are open graves; their tongues practice deceit." "The poison of vipers is on their lips." | 13“Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” | 13"THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "THE POISON OF ASPS IS UNDER THEIR LIPS"; | 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: | 13Their throat is an open grave; they deceive with their tongues. Vipers' venom is under their lips. |
| 14"Their mouths are full of cursing and bitterness." | 14“Their mouth is full of curses and bitterness.” | 14"WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS"; | 14Whose mouth is full of cursing and bitterness: | 14Their mouth is full of cursing and bitterness. |
| 15"Their feet are swift to shed blood; | 15“Their feet are swift to shed blood; | 15"THEIR FEET ARE SWIFT TO SHED BLOOD, | 15Their feet are swift to shed blood: | 15Their feet are swift to shed blood; |
| 16ruin and misery mark their ways, | 16in their paths are ruin and misery, | 16DESTRUCTION AND MISERY ARE IN THEIR PATHS, | 16Destruction and misery are in their ways: | 16ruin and wretchedness are in their paths, |
| 17and the way of peace they do not know." | 17and the way of peace they have not known.” | 17AND THE PATH OF PEACE THEY HAVE NOT KNOWN." | 17And the way of peace have they not known: | 17and the path of peace they have not known. |
| 18"There is no fear of God before their eyes." | 18“There is no fear of God before their eyes.” | 18"THERE IS NO FEAR OF GOD BEFORE THEIR EYES." | 18There is no fear of God before their eyes. | 18There is no fear of God before their eyes. |
| 19Now 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. | 19Now 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. | 19Now 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; | 19Now 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. | 19Now we know that whatever the law says speaks to those who are subject to the law, so that every mouth may be shut and the whole world may become subject to God's judgment. |
| 20Therefore 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. | 20For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. | 20because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. | 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. | 20For no one will be justified in His sight by the works of the law, because the knowledge of sin comes through the law. |
Justified by Faith | 21But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. | 21But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— | 21But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, | 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; | 21But now, apart from the law, God's righteousness has been revealed--attested by the Law and the Prophets |
| 22This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, | 22the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: | 22even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; | 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: | 22--that is, God's righteousness through faith in Jesus Christ, to all who believe, since there is no distinction. |
| 23for all have sinned and fall short of the glory of God, | 23for all have sinned and fall short of the glory of God, | 23for all have sinned and fall short of the glory of God, | 23For all have sinned, and come short of the glory of God; | 23For all have sinned and fall short of the glory of God. |
| 24and all are justified freely by his grace through the redemption that came by Christ Jesus. | 24and are justified by his grace as a gift, through the redemption that is in Christ Jesus, | 24being justified as a gift by His grace through the redemption which is in Christ Jesus; | 24Being justified freely by his grace through the redemption that is in Christ Jesus: | 24They are justified freely by His grace through the redemption that is in Christ Jesus. |
| 25God 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-- | 25whom 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. | 25whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; | 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; | 25God presented Him as a propitiation through faith in His blood, to demonstrate His righteousness, because in His restraint God passed over the sins previously committed. |
| 26he 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. | 26It 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. | 26for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. | 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. | 26God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous the one who has faith in Jesus. |
| 27Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. | 27Then 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. | 27Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. | 27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. | 27Where then is boasting? It is excluded. By what kind of law? By one of works? No, on the contrary, by a law of faith. |
| 28For we maintain that a person is justified by faith apart from the works of the law. | 28For we hold that one is justified by faith apart from works of the law. | 28For we maintain that a man is justified by faith apart from works of the Law. | 28Therefore we conclude that a man is justified by faith without the deeds of the law. | 28For we conclude that a man is justified by faith apart from the works of the law. |
| 29Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, | 29Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, | 29Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, | 29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: | 29Or is God for Jews only? Is He not also for Gentiles? Yes, for Gentiles too, |
| 30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. | 30since God is one—who will justify the circumcised by faith and the uncircumcised through faith. | 30since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. | 30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. | 30since there is one God who will justify the circumcised by faith and the uncircumcised through faith. |
| 31Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law. | 31Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. | 31Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law. | 31Do we then make void the law through faith? God forbid: yea, we establish the law. | 31Do we then cancel the law through faith? Absolutely not! On the contrary, we uphold the law. |
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