Romans 3 Parallel Bible Translations

Romans 3 ▼
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1 What then [is] the superiority of the Jew? or what the profit 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 every way: and first, indeed, that to them were entrusted the oracles 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 For what? if some have not believed, shall their unbelief make the faith of God of none 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 Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in 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 our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. 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 Far be the thought: since how shall God judge the 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, in my lie, has more abounded to his glory, why yet am I also judged 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, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment 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 then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being 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 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 according as it is written, There is not a righteous [man], not even 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 not the [man] that understands, there is not one that seeks after 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 out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as 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 sepulchre; with their tongues they have used deceit; asps' poison [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 whose mouth is full of cursing and bitterness; “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 swift their feet to shed blood; “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 ruin and misery [are] in their ways, in their paths are ruin and misery, ruin and misery mark their ways,
17 and 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 Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment 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 Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge 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 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 law righteousness of God is manifested, borne witness to 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 apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.
22 righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for 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 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 being justified freely by his grace through the redemption which [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 set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; 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 for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of 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. 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 has been excluded. By what law? of works? Nay, but by 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 reckon that a man is justified by faith, without works of 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] the God of Jews only? is he not of [the] nations also? Yea, of nations 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 since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by 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 Do we then make void law by faith? Far be the thought: [no,] but we establish law. 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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