Parallel Bible results for Romans 3

The Darby Translation

New International Version

Romans 3

DBY 1 What then [is] the superiority of the Jew? or what the profit of circumcision? NIV 1 What advantage, then, is there in being a Jew, or what value is there in circumcision? DBY 2 Much every way: and first, indeed, that to them were entrusted the oracles of God. NIV 2 Much in every way! First of all, they have been entrusted with the very words of God. DBY 3 For what? if some have not believed, shall their unbelief make the faith of God of none effect? NIV 3 What if some did not have faith? Will their lack of faith nullify God's faithfulness? DBY 4 Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment. 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." DBY 5 But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. 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.) DBY 6 Far be the thought: since how shall God judge the world? NIV 6 Certainly not! If that were so, how could God judge the world? DBY 7 For if the truth of God, in my lie, has more abounded to his glory, why yet am *I* also judged as 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?" DBY 8 and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just. 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. DBY 9 What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under 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. DBY 10 according as it is written, There is not a righteous [man], not even one; NIV 10 As it is written: "There is no one righteous, not even one; DBY 11 there is not the [man] that understands, there is not one that seeks after God. NIV 11 there is no one who understands, no one who seeks God. DBY 12 All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one: NIV 12 All have turned away, they have together become worthless; there is no one who does good, not even one." DBY 13 their throat is an open sepulchre; with their tongues they have used deceit; asps' poison [is] under their lips: NIV 13 "Their throats are open graves; their tongues practice deceit." "The poison of vipers is on their lips." DBY 14 whose mouth is full of cursing and bitterness; NIV 14 "Their mouths are full of cursing and bitterness." DBY 15 swift their feet to shed blood; NIV 15 "Their feet are swift to shed blood; DBY 16 ruin and misery [are] in their ways, NIV 16 ruin and misery mark their ways, DBY 17 and way of peace they have not known: NIV 17 and the way of peace they do not know." DBY 18 there is no fear of God before their eyes. NIV 18 "There is no fear of God before their eyes." DBY 19 Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God. 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. DBY 20 Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin. 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. DBY 21 But now without law righteousness of God is manifested, borne witness to by the law and the prophets; NIV 21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. DBY 22 righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference; NIV 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, DBY 23 for all have sinned, and come short of the glory of God; NIV 23 for all have sinned and fall short of the glory of God, DBY 24 being justified freely by his grace through the redemption which [is] in Christ Jesus; NIV 24 and are justified freely by his grace through the redemption that came by Christ Jesus. DBY 25 whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; 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-- DBY 26 for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus. 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. DBY 27 Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith; NIV 27 Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. DBY 28 for we reckon that a man is justified by faith, without works of law. NIV 28 For we maintain that a man is justified by faith apart from observing the law. DBY 29 Is God] the God of Jews only? is he not of [the] nations also? Yea, of nations also: NIV 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, DBY 30 since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith. NIV 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. DBY 31 Do we then make void law by faith? Far be the thought: [no,] but we establish law. NIV 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.