Romans 3 Parallel Bible Translations

Romans 3 ▼
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HAWEIS
Haweis New Testament
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English Standard Version
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1 WHAT then is the superiority of the Jew? or what is the advantage 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 view: the principal one indeed is, that the oracles of God were 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 For what if some were unbelievers? shall their unbelief render the faithfulness of God ineffectual? 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: but let God be true, though every man were a liar; as it is written, ?That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged.? 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 the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly). 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: for how then 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 by my lying hath more abundantly contributed to his glory; why am I notwithstanding 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 why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, 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 What then? have we pre-eminence? Not at all: for we have before proved that both the 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 it is written, ?There is not a just person, 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 understandeth, there is none that seeketh 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 are turned aside together, they are become worthless; there is none that doeth 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 sepulchre; with their tongues they have spoken craftily; 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 their 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 there is not the 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 whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal 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 Wherefore by the works of the law shall no flesh be justified before God: for by the law is the 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 distinct from the law the righteousness of God is manifest, receiving testimony from 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 the righteousness of God indeed by faith in Jesus Christ unto all and upon all that 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 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 hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience 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 a demonstration of his justice at this present time: that he might be just, though 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 Where then 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 We conclude therefore that by faith a man is justified, 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 he the God of the Jews only, and is he not also of the Gentiles? Yes, verily, 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 since it 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 Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability. 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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