Romans 3 Parallel Bible Translations

Romans 3 ▼
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Smith's Literal Translation
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1 What then the superiority of the Jew or what 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 according to every manner: for truly first were they trusted 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 disbelieved? their unbelief will not leave inactive 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 may not be: and let God be true, and every man a liar; as has been written, That thou mightest be justified in thy words, and mightest conquer in thy being 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 And if our injustice shall recommend the justice of God, what shall we say God not unjust bringing in anger? (I speak as 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 may not be: for how 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 in my lying abounded to his glory; why yet am I judged as sinful? 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 not, (as we are defamed, and some have declared us to say,) That we should do evil things, that good things might come: whose judgment 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 advantage therefore have we? Not in any way: for we before accused both Jews and Greeks, all to be 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, That there is no just one, 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 understanding, there is none seeking 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 bent aside, together have they become unprofitable: there is none doing 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 an opened tomb; with their tongues have they used deceit; the poison of asps 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 harshness: “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 Their feet active to pour out blood: “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 Bruising and grievous toil in their ways: in their paths are ruin and misery, ruin and misery mark their ways,
17 And the way of peace they knew not: 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 And we know that whatever says the law, it speaks to them in the law: that every mouth be shut, and all the world be culpable 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 from the works of the law shall no flesh be justified before him: for by the law 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 without law the justice of God has been made apparent, being testified by the law and by 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 And the justice of God by faith of Jesus Christ to all and upon all believing: 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 have sinned, and failed 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 justified as a gift by his grace by 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 had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance 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 the manifestation of his justice now in time: for him to be just, and justifying him 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 boasting? It was 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 reckon then man to be justified by faith without the 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 Or only the God of the Jews? and not also of the nations? Yes, also of the nations: 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 one God, who will justify circumcision of faith, and uncircumcision by 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 Therefore shall we leave the law inactive by faith It may not be: but we should 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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