Try out the new BibleStudyTools.com. Click here!

Romans 3 WNT/NIV - Online Parallel Bible

 
  Search
Weymouth New Testament (WNT) New International Version (NIV)
1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision? 1 What advantage, then, is there in being a Jew, or what value is there in circumcision?
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth. 2 Much in every way! First of all, they have been entrusted with the very words of God.
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless? 3 What if some did not have faith? Will their lack of faith nullify God's faithfulness?
4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest." 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 But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment? 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 No indeed; for in that case how shall He judge all mankind?) 6 Certainly not! If that were so, how could God judge the world?
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as 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 And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just. 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 then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to 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 Thus it stands written, "There is not one righteous man. 10 As it is written: "There is no one righteous, not even one;
11 There is not one who is really wise, nor one who is a diligent seeker after God. 11 there is no one who understands, no one who seeks God.
12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one." 12 All have turned away, they have together become worthless; there is no one who does good, not even one."
13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind 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 cursing and bitterness." 14 "Their mouths are full of cursing and bitterness."
15 "Their feet move swiftly to shed blood. 15 "Their feet are swift to shed blood;
16 Ruin and misery mark their path; 16 ruin and misery mark their ways,
17 and the way to peace they have not known." 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 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from 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 For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. 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 a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- 21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
23 for all alike have sinned, and all consciously come short of the glory of God, 23 for all have sinned and fall short of the glory of God,
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus. 24 and are justified freely by his grace through the redemption that came by Christ Jesus.
25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed-- 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 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus. 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 then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith. 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 maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law. 28 For we maintain that a man is justified by faith apart from observing the law.
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also, 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,
30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith. 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 by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing. 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.