Romans 3 Parallel Bible Translations

Romans 3 ▼
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GODBEY
Godbey New Testament
ESV
English Standard Version
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1 Then what more belongs to the Jew, or what is 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. For indeed, in the first place, the oracles of God were committed unto 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 For what if some did not believe? whether will their unbelief destroy the faith of God? 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 it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your 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 commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to 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 It could not be so: then how will 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 And if the truth of God through my falsehood abounded unto His glory, why am I still 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 are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose 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 Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are 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 as has been written, There is no one good, 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 no one who understands, there is no one who seeks out 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 away, they have all together become unprofitable; there is no one who is doing good, there is 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 throat is an open sepulchre; with their tongues they have used deceit; the poison 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 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 Whose feet are swift to shed blood: “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 destruction and misery are in their ways: in their paths are ruin and misery, ruin and misery mark their ways,
17 and they have not known the way of peace. and the way of peace they have not known.” and the way of peace they do not know.”
18 The fear of God is not 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 so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before 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 no flesh shall be justified by works of law: for through law there is a perfect 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 And now the righteousness of God without law has been made manifest, being witnessed 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 but the righteousness of God through faith of Jesus Christ is unto all 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 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 freely justified 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 sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which 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 in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who 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 Then where is boasting? It is excluded. By what law? of works? No; but by 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 conclude 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 Whether is he the God of the Jews only? is He not also the God of the Gentiles? Yea, also of the Gentiles: 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 truly there is one God, who will justify the circumcision by faith, and the 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 Then do we make void the law through faith? It could not be so: but we establish the 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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