Romans 3 Parallel Bible Translations

Romans 3 ▼
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NABRE
New American Bible Revised
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English Standard Version
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1 What advantage is there then in being a Jew? Or what is the value 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 respect. [For] in the first place, they were 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 were unfaithful? Will their infidelity nullify the fidelity 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 Of course not! God must be true, though every human being is a liar, as it is written: “That you may be justified in your words, and conquer 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 if our wickedness provides proof of God’s righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath? 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! For how else is God to 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 if God’s truth redounds to his glory through my falsehood, 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 And why not say—as we are accused and as some claim we say—that we should do evil that good may come of it? Their penalty is what they deserve. 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 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination 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 no one just, 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 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 astray; all alike are worthless; there is not one who does 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 throats are open graves; they deceive with their tongues; the venom of asps is on 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 bitter cursing. “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 Their feet are quick to shed blood; “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 ruin 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 they know not. 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 what the law says is addressed to those under the law, so that every mouth may be silenced and the whole world stand 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 since no human being will be justified in his sight by observing the law; for through the law comes consciousness 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 the righteousness of God has been manifested apart from the law, though testified to 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 the righteousness of God through faith in Jesus Christ for all who 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 all have sinned and are deprived 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 They are justified freely by his grace through the redemption 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 set forth as an expiation, through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed, 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 forbearance of God—to prove his righteousness in the present time, that he might be righteous and justify the one who has faith 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 occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather 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 consider that a person is justified by faith apart from works of 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 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to 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 for God is one and will justify the circumcised on the basis of faith and the uncircumcised 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 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting 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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