Romans 3 Parallel Bible Translations

Romans 3 ▼
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1 What advantage then hath the Jew? or what benefit is there from 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: chiefly, because they were intrusted with 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 betrayed their trust? shall their unfaithfulness render 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 the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are 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 say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?" 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 not at all: for then 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 "but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I 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 why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, 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 "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt 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, " 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 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 they are all gone out of the way, they are together become unprofitable, there is none that doth 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 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 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 the way of peace have they 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 law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead 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 for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance 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 the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: 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 that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: 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 having sinned, all have forfeited eternal 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 being justified by his unmerited favour through the redemption that is by Jesus Christ: 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 had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, 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 I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in 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 reason then is there for boasting? it is excluded, what, by the ceremonial law? 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 observing the legal rites. 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, and not of the Gentiles? surely he is 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 it is one God, who will justify both the Jews and the Gentiles, 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 make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe 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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