Try out the new BibleStudyTools.com. Click here!

Romans 3 TYN/NIV - Online Parallel Bible

 
  Search
Tyndale (TYN) New International Version (NIV)
1 What preferment then hath the Iewe? other what a vauntageth circumcision? 1 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 2 Much in every way! First of all, they 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? 3 What if some did not have faith? Will their lack of faith 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. 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 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. 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 God forbid. For how then shall God iudge the worlde? 6 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? 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 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. 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 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 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 it is writte: There is none righteous no not one: 10 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 11 there is no one who understands, 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. 12 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. 13 "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. 14 "Their mouths are full of cursing and bitterness."
15 Their fete are swyfte to sheed bloud. 15 "Their feet are swift to shed blood;
16 Destruccion and wretchednes are in their wayes. 16 ruin and misery mark their ways,
17 And the waye of peace they have not knowen. 17 and the way of peace they do not know."
18 There is no feare of God before their eyes. 18 "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 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 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. 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 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. 21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
22 The rightewesnes no dout which is good before God cometh by ye fayth of Iesus Christ vnto all and vpon all that beleve.Ther is no differece: 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
23 for all have synned and lacke the prayse yt is of valoure before God: 23 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 24 and 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 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 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. 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 Where is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth. 27 Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith.
28 For we suppose that a man is iustified by fayth without the dedes of ye lawe. 28 For we maintain that a man is justified by faith apart from observing 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. 29 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. 30 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. 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.