Romans 3 Parallel Bible Translations

Romans 3 ▼
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1 What advantage, then, does the Jew have, or what value is there in 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 There are all kinds of advantages! First of all, the Jews have been entrusted with the utterances 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 What if some of the Jews were unfaithful? Their unfaithfulness cannot cancel God's faithfulness, can it? 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 Of course not! God is true, even if everyone else is a liar. As it is written, |You are right when you speak, and win your case when you go into court.| 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 serves to confirm God's righteousness, what can we say? God is not unrighteous when he vents his wrath on us, is he? (I am talking in human terms.) 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 Of course not! Otherwise, how could 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 through my falsehood God's truthfulness glorifies him even more, why am I still being 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 Or can we say—as some people slander us by claiming that we say—|Let's do evil that good may result|? They deserve to be condemned! 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, does this mean? Are we Jews any better off? Not at all! For we have already accused everyone, both Jews and Greeks, of being under the power of 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, |Not even one person is righteous. as it is written: “None is righteous, no, not one; As it is written: “There is no one righteous, not even one;
11 No one understands. No one searches for 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 turned away. They have become completely worthless. No one shows kindness, not even one person! 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 throats are open graves. With their tongues they deceive. The venom of poisonous snakes 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 mouths are full of cursing and bitterness. “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 They run swiftly to shed blood. “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 Ruin and misery characterize their lives. in their paths are ruin and misery, ruin and misery mark their ways,
17 They have not learned the path to peace. and the way of peace they have not known.” and the way of peace they do not know.”
18 They don't fear God. “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 Law says applies to those who are under the Law, so that every mouth may be silenced and the whole world held accountable 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 Therefore, God will not justify any human being by means of the actions prescribed by the Law, for through the Law comes the full 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, apart from the Law, God's righteousness is revealed and is attested 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 God's righteousness through the faithfulness of Jesus the Messiah — for all who believe. For there is no distinction among people, 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 since all have sinned and continue to fall short of God's glory. 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 By his grace they are justified freely through the redemption that is in the Messiah 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 offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past. 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 He wanted to demonstrate at the present time that he himself is righteous and that he justifies anyone who has the faithfulness 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 What, then, is there to boast about? That has been eliminated. On what principle? On that of actions? No, but on the principle 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 maintain that a person is justified by faith apart from the actions prescribed by 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 the God of the Jews only? Is he not the God of the gentiles, too? Yes, of the gentiles, too, 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 there is only one God who will justify the circumcised on the basis of faith and the uncircumcised by that same 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 by this faith? Of course not! Instead, we uphold 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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