Romans 3 Parallel Bible Translations

Romans 3 ▼
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GENEVA
Geneva Bible of 1587
ESV
English Standard Version
NIV
New International Version
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1 What is then the preferment of the Iewe? Or what is the profite 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 euery maner of way: for chiefly, because vnto them were of credite committed 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, though some did not beleeue? Shall their vnbeliefe make the faith 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 forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, 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 Now if our vnrighteousnes comend the righteousnes of God, what shal we say? Is God vnrighteous which punisheth? (I speake as a 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 God forbid: els how shal God iudge ye 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 veritie of God hath more abounded through my lye vnto his glorie, why am I yet 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? 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 (as we are blamed, & as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust. 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 more excellent? No, in no wise: for we haue alreadie prooued, that all, both Iewes and Gentiles are 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 seeketh God. no one understands; no one seeks for God. there is no one who understands; there is no one who seeks God.
12 They haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth 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: they haue vsed their tongues to deceit: the poyson 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 cursing and bitternesse. “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 Their feete are swift to shead blood. “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 Destruction & calamity are in their waies, in their paths are ruin and misery, ruin and misery mark their ways,
17 And ye way of peace they haue not knowen. and the way of peace they have not known.” and the way of peace they do not know.”
18 The feare of God is not before their eies. “There is no fear of God before their eyes.” “There is no fear of God before their eyes.”
19 Now we know that whatsoeuer ye Lawe saieth, it saieth it to them which are vnder ye Law, that euery mouth may bee stopped, and all the world be subiect to the iudgement of 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 Therefore by the woorkes of the Lawe shall no flesh be iustified in his sight: 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 righteousnesse, of God made manifest without the Lawe, hauing witnes of the Lawe and of 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 To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue. 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 there is no difference: for all haue sinned, and are depriued 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 And are iustified freely by his grace, through the redemption that is in Christ Iesus, 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 forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed, 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 Through the patience of God, to shewe at this time his righteousnesse, that hee might be iust, and a iustifier of him which is of the faith of 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 the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe 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 Therefore we conclude, that a man is iustified by faith, without the workes 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 God, is he the God of the Iewes onely, and not of the Gentiles also? 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, who shall iustifie circumcision of faith, and vncircumcision 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 Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish 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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