Parallel Bible results for Romans 3

The Complete Jewish Bible

New International Version

Romans 3

CJB 1 Then what advantage has the Jew? What is the value of being circumcised? NIV 1 What advantage, then, is there in being a Jew, or what value is there in circumcision? CJB 2 Much in every way! In the first place, the Jews were entrusted with the very words of God. NIV 2 Much in every way! First of all, they have been entrusted with the very words of God. CJB 3 If some of them were unfaithful, so what? Does their faithlessness cancel God's faithfulness? NIV 3 What if some did not have faith? Will their lack of faith nullify God's faithfulness? CJB 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 NIV 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." CJB 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.) NIV 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.) CJB 6 Heaven forbid! Else, how could God judge the world? NIV 6 Certainly not! If that were so, how could God judge the world? CJB 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?" NIV 7 Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?" CJB 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! NIV 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. CJB 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. NIV 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. CJB 10 As the Tanakh puts it, "There is no one righteous, not even one! No one understands, NIV 10 As it is written: "There is no one righteous, not even one; CJB 11 no one seeks God, NIV 11 there is no one who understands, no one who seeks God. CJB 12 all have turned away and at the same time become useless; there is no one who shows kindness, not a single one! NIV 12 All have turned away, they have together become worthless; there is no one who does good, not even one." CJB 13 "Their throats are open graves, they use their tongues to deceive. Vipers' venom is under their lips. NIV 13 "Their throats are open graves; their tongues practice deceit." "The poison of vipers is on their lips." CJB 14 Their mouths are full of curses and bitterness. NIV 14 "Their mouths are full of cursing and bitterness." CJB 15 "Their feet rush to shed blood, NIV 15 "Their feet are swift to shed blood; CJB 16 in their ways are ruin and misery, NIV 16 ruin and misery mark their ways, CJB 17 and the way of shalom they do not know. NIV 17 and the way of peace they do not know." CJB 18 "There is no fear of God before their eyes." NIV 18 "There is no fear of God before their eyes." CJB 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. NIV 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. CJB 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. NIV 20 Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. CJB 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 - NIV 21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. CJB 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, NIV 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, CJB 23 since all have sinned and come short of earning God's praise. NIV 23 for all have sinned and fall short of the glory of God, CJB 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. NIV 24 and are justified freely by his grace through the redemption that came by Christ Jesus. CJB 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; NIV 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-- CJB 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. NIV 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. CJB 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. NIV 27 Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. CJB 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. NIV 28 For we maintain that a man is justified by faith apart from observing the law. CJB 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; NIV 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, CJB 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. NIV 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. CJB 31 Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah. NIV 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.