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Romans 3 CJB/NIV - Online Parallel Bible

 
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Complete Jewish Bible (CJB) New International Version (NIV)
1 Then what advantage has the Jew? What is the value of being circumcised? 1 What advantage, then, is there in being a Jew, or what value is there in circumcision?
2 Much in every way! In the first place, the Jews were entrusted with the very words of God. 2 Much in every way! First of all, they have been entrusted with the very words of God.
3 If some of them were unfaithful, so what? Does their faithlessness cancel God's faithfulness? 3 What if some did not have faith? Will their lack of faith nullify God's faithfulness?
4 Heaven forbid! God would be true even if everyone were a liar! - as the Tanakh says, "so that you, God, may be proved right in your words and win the verdict when you are put on trial."g 4 Not at all! Let God be true, and every man a liar. As it is written: "So that you may be proved right when you speak and prevail when you judge."
5 Now if our unrighteousness highlights God's righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.) 5 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 Heaven forbid! Else, how could God judge the world? 6 Certainly not! If that were so, how could God judge the world?
7 "But," you say, "if, through my lie, God's truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?" 7 Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?"
8 Indeed! Why not say (as some people slander us by claiming we do say), "Let us do evil, so that good may come of it"? Against them the judgment is a just one! 8 Why not say--as we are being slanderously reported as saying and as some claim that we say--"Let us do evil that good may result"? Their condemnation is deserved.
9 So are we Jews better off? Not entirely; for I have already made the charge that all people, Jews and Gentiles alike, are controlled by sin. 9 What shall we conclude then? Are we any better ? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin.
10 As the Tanakh puts it, "There is no one righteous, not even one! No one understands, 10 As it is written: "There is no one righteous, not even one;
11 no one seeks God, 11 there is no one who understands, no one who seeks God.
12 all have turned away and at the same time become useless; there is no one who shows kindness, not a single one! 12 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 use their tongues to deceive. Vipers' venom is under their lips. 13 "Their throats are open graves; their tongues practice deceit." "The poison of vipers is on their lips."
14 Their mouths are full of curses and bitterness. 14 "Their mouths are full of cursing and bitterness."
15 "Their feet rush to shed blood, 15 "Their feet are swift to shed blood;
16 in their ways are ruin and misery, 16 ruin and misery mark their ways,
17 and the way of shalom they do not know. 17 and the way of peace they do not know."
18 "There is no fear of God before their eyes." 18 "There is no fear of God before their eyes."
19 Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God's adverse judgment. 19 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 in his sight no one alive will be considered righteousn on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are. 20 Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.
21 But now, quite apart from Torah, God's way of making people righteous in his sight has been made clear - although the Torah and the Prophets give their witness to it as well - 21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile, 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
23 since all have sinned and come short of earning God's praise. 23 for all have sinned and fall short of the glory of God,
24 By God's grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua. 24 and are justified freely by his grace through the redemption that came by Christ Jesus.
25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God's righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past; 25 God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished--
26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua's faithfulness. 26 he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting. 27 Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith.
28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands. 28 For we maintain that a man is justified by faith apart from observing the law.
29 Or is God the God of the Jews only? Isn't he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles; 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,
30 because, as you will admit, God is one. Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting. 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
31 Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah. 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.