Romans 3 Parallel Bible Translations

Romans 3 ▼
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TYNDALE
Tyndale Bible of 1526
ESV
English Standard Version
NIV
New International Version
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1 What preferment then hath the Iewe? other what a vauntageth 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 Surely very moche. Fyrst vnto them was committed the worde 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 then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte? 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. Let god be true and all men lyars as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged. 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 Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeauce? I speake after the maner of me. 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 iudge the worlde? By no means! For then how could God judge the world? Certainly not! If that were so, how could God judge the world?
7 Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner? 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 saye not rather (as men evyll speake of vs and as some affirme that we saye) let vs do evyll that good maye come therof. Whose damnacion is iuste. 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 saye we then? Are we better then they? No in no wyse. For we have all ready proved how that both Iewes and Gentils are all vnder synne 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 writte: 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 vnderstondith there is none yt seketh 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 ye waye they are all made vnprofytable ther is none that doeth 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 throte is an open sepulchre with their tounges they have disceaved: the poyson of Aspes is vnder their lippes. “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 mouthes are full of coursynge and bitternes. “Their mouth is full of curses and bitterness.” “Their mouths are full of cursing and bitterness.”
15 Their fete are swyfte to sheed bloud. “Their feet are swift to shed blood; “Their feet are swift to shed blood;
16 Destruccion and wretchednes are in their wayes. in their paths are ruin and misery, ruin and misery mark their ways,
17 And the waye of peace they have not knowen. and the way of peace they have not known.” and the way of peace they do not know.”
18 There is no feare of God before their eyes. “There is no fear of God before their eyes.” “There is no fear of God before their eyes.”
19 Ye and we knowe that whatsoever ye lawe sayth he sayth it to them which are vnder the lawe. That all mouthes maye be stopped and all the worlde be subdued 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 because that by ye dedes of the lawe shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne. 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 Now verely is ye rigtewesnes that cometh of God declared without the fulfillinge of ye lawe havinge witnes yet of ye lawe and of the Prophetes. 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 rightewesnes no dout which is good before God cometh b y ye fayth of Iesus Christ vnto all and vpon all that beleve.Ther is no differece: 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 synned and lacke the prayse yt is of valoure before 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 but are iustified frely by his grace through the redemcion that is in Christ Iesu 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 made a seate of mercy thorow faith in his bloud to shewe ye rightewesnes which before him is of valoure in yt he forgeveth ye synnes yt are passed which God dyd suffre 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 to shewe at this tyme ye rightewesnes yt is alowed of him yt he myght be couted iuste and a iustifiar of him which belevith on Iesus. 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 is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth. 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 suppose that a man is iustified by fayth without the dedes of ye lawe. 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 Iewes only? Is he not also the God of the Gentyls? Yes eve of the Gentyles 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 For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth. 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 destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe. 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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