Romans 3 Parallel Bible Translations

Romans 3 ▼
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1 So then, what more is the Jew, or what is the usefulness of 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 in every way: First of all, certainly, because the eloquence of God was entrusted to them. 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 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so! 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 For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.” 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 if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath? 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 (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world? 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 if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such 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 should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just. 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 is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be 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 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 just as it was written: “There is no one who is just. 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 no one who understands. There is no one who seeks God. no one understands; no one seeks for God. there is no one who understands; there is no one who seeks God.
12 All have gone astray; together they have become useless. There is no one who does good; there is not even 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 throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips. “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 Their mouth is full of curses and bitterness. “Their mouth is full of curses 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 are swift to shed blood;
16 Grief and unhappiness are in their ways. in their paths are ruin and misery, 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 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.”
19 But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject 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 For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law. 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 now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest. 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 And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction. 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 have sinned and all are in need 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 We have been 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, and all are justified freely by his grace through the redemption that came by Christ Jesus.
25 whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses, 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 and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ. 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 So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law 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, 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 judge a man to be justified by faith, without the works of the law. 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 God of the Jews only and not also of the Gentiles? On the contrary, 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 One is the God who justifies circumcision by faith and uncircumcision through faith. 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 Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand. 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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