Romans 3 Parallel Bible Translations

Romans 3 ▼
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BISHOPS
Bishops' Bible of 1568
ESV
English Standard Version
NIV
New International Version
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1 What preferment then hath ye Iew? or what auauntageth circumcision? Then what advantage has the Jew? Or what is the value of circumcision? What advantage, then, is there in being a Jew, or what value is there in circumcision?
2 Much euery way. First, for because yt vnto them were committed ye wordes of God. Much in every way. To begin with, the Jews were entrusted with the oracles of God. Much in every way! First of all, the Jews have been entrusted with the very words of God.
3 What then though some of them dyd not beleue? Shal their vnbeliefe make the fayth of God without effect? What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness?
4 God forbyd. Yea let God be true, and euery man a lyer, as it is writte: That thou myghtest be iustified in thy sayinges, and ouercome when thou art iudged. 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.” 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 yf our vnrighteousnes setteth foorth the righteousnes of God, what shall we saye? Is God vnryghteous which taketh vengeaunce? I speake after the maner of men, 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 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 God forbyd. For howe then shall God iudge the worlde? By no means! For then how could God judge the world? Certainly not! If that were so, how could God judge the world?
7 For yf the trueth of God hath more abounded through my lye, vnto his glory, why am I as yet iudged as a sinner? But if through my lie God’s truth abounds to his glory, why am I still being condemned 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 And not rather (as men speake euyll of vs, and as some affirme that we say) let vs do euyll, that good may come therof? Whose dampnation is iuste. And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. 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 better then they? No, in no wise. For we haue alredy proued, howe that both Iewes and Gentiles are all vnder sinne. 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 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 none righteous, no not one. as it is written: “None is righteous, no, not one; As it is written: “There is no one righteous, not even one;
11 There is none that vnderstandeth, there is none that seketh after God. no one understands; no one seeks for God. there is no one who understands; there is no one who seeks God.
12 They are all gone out of the waye, they are all vnprofitable, there is none that doth good, no not one. All have turned aside; together they have become worthless; no one does good, not even one.” All have turned away, they have together become worthless; there is no one who does good, not even one.”
13 Their throte is an open sepulchre, with their tongues they haue deceaued, the poyso of aspes is vnder their lippes. “Their throat is an open grave; they use their tongues to deceive.” “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 Whose mouth is full of cursyng and bytternesse. “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 Their feete are swyft to shed blood. “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 Heartes griefe & miserie are in their wayes. in their paths are ruin and misery, ruin and misery mark their ways,
17 And they way of peace haue they not knowen. and the way of peace they have not known.” and the way of peace they do not know.”
18 There is no feare of God before their eyes. “There is no fear of God before their eyes.” “There is no fear of God before their eyes.”
19 Nowe we knowe that what thynges so euer the lawe saith, it saith it to them which are vnder the lawe: That all mouthes maye be stopped, and that al ye world may be indaungered 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 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 Because that by the deedes of the lawe, there shall no flesshe be iustified in his syght. For by the lawe, commeth the knowledge of sinne. For by works of the law no human being will be justified in his sight, since through the law comes 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 nowe is the righteousnes of God declared without the lawe, beyng witnessed by the testimonie of the lawe and of the prophetes. 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 apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.
22 The ryghteousnes of God commeth by the fayth of Iesus Christe, vnto all and vpon all them that beleue. There is no difference: the righteousness of God through faith in Jesus Christ for all 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 haue synned, and are destitute of the glorie 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 Iustified freely by his grace, through the redemption that is in Christe Iesu: and are justified by his grace as a gift, through the redemption that is in Christ Jesus, and all are justified freely by his grace through the redemption that came by Christ Jesus.
25 Whom God hath set foorth to be a propitiatio, through fayth in his blood, to declare his ryghteousnes, in that he forgeueth the sinnes that are past, 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. 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 Which God dyd suffer, to shew at this tyme his righteousnes, that he might be iuste, & the iustifier of hym which beleueth on Iesus. 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. 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 is then thy boastyng? It is excluded. By what lawe? Of workes? Nay, but by the lawe of fayth. 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, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith.
28 Therfore, we holde that a man is iustified by fayth, without the deedes of the lawe. For we hold that one 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 he the God of the Iewes only? Is he not also of the Gentiles? Yes, euen of the Gentiles also. Or is God the God of Jews only? Is he not the God 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 For it is one God whiche shall iustifie the circumcision by fayth, and vncircumcision through fayth. since God is one—who will justify the circumcised by faith and the uncircumcised through faith. since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
31 Do we then destroy the lawe through fayth? God forbyd: But we rather mayntayne the lawe. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.
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