Parallel Bible results for "romans 3"

Romans 3

The Bible in Basic English BBE

1 How then is the Jew better off? or what profit is there in circumcision?

2 Much in every way: first of all because the words of God were given to them.

3 And if some have no faith, will that make the faith of God without effect?

4 In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.

5 But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)?

6 In no way: because if it is so, how is God able to be the judge of all the world?

7 But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner?

8 Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.

9 What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin;

10 As it is said in the holy Writings, There is not one who does righteousness;

11 Not one who has the knowledge of what is right, not one who is a searcher after God;

12 They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one:

13 Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips:

14 Whose mouth is full of curses and bitter words:

15 Their feet are quick in running after blood;

16 Destruction and trouble are in their ways;

17 And of the way of peace they have no knowledge:

18 There is no fear of God before their eyes.

19 Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God:

20 Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin.

21 But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets;

22 That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,

23 For all have done wrong and are far from the glory of God;

24 And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus:

25 Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;

26 And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus.

27 What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith.

28 For this reason, then, a man may get righteousness by faith without the works of the law.

29 Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles:

30 If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision.

31 Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.

Orthodox Jewish Bible OJB

1 What then is the advantage of the Yehudi? Or what is the value of the bris milah?

2 Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d).

3 So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne’emanut (faithfulness, trustworthiness, reliability) of Hashem?

4 Chas v’shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV ("every man a liar" TEHILLIM 116:11). Even as it is written, L’MA’AN TITZDAK B’DAVRECHA ("in order that you might be vindicated when you speak" and shall overcome when you judge TEHILLIM 51:6[4]).

5 But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (1:18)? (I speak from a human standpoint.)

6 Chas v’shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha’Aretz (BERESHIS 18:25)?

7 "But if the Emes Hashem (truth of G-d) has by my sheker overflowed to His kavod (glory), why am I still judged as a rashah (an evildoer)?"

8 Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do rah that tov might come of it"? The gezar din (verdict) of ashem (guilty) on them is well deserved.

9 What then? Are we (Yehudim) better off? Not altogether. For we have now charged both Yehudim and non-Jews as all alike under HaChet (sin, i.e., the power of Chet Kadmon Ro 7:23),

10 As it is written, EIN TZADDIK BA’ARETZ (KOHELET 7:20), There is none [on earth] righteous, not even one.

11 There is none who has binah, there is none who seeks out G-d.

12 All have turned aside, they have become altogether paskudneh, worthless; there is none who does good, there is none, not so much as one.

13 Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips,

14 Whose mouth is full of curses and bitterness.

15 Their feet are swift when it comes to shefach dahm.

16 Ruin and wretchedness are in their ways,

17 And the derech Shalom (the way of peace) they have not known.

18 There is no yirat Shomayim (fear of G-d) before their eyes. (See TEHILLIM 13:1-3; 14:1-3; 5:9,10; 139:4; 140:3; 9:28; 10:7; YESHAYAH 59:7 8; TEHILLIM 36:1; MISHLE 1:16; TEHILLIM 35:2.)

19 Now we know that whatever the Torah says, it says to those under the Torah, in order that every mouth might be stopped and kol HaOlam Hazeh become ashem (guilty) and liable to the Mishpat Hashem [TEHILLIM 1:5].

20 For by Ma’asim (Works) of Chok (Law) shall KOL CHAI LO YITZDAK ("all living not be justified" TEHILLIM 143:2), for through the Chok (Law) comes the da’as HaChet (the knowledge of sin, BERESHIS 3:7).

21 But now, apart from the Chok, the Tzedek Olamim—the Tzidkat Hashem—has been revealed, as attested by the Torah and the Nevi’im,

22 That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma’aminim (believers). For there is no distinction.

23 For all have sinned and suffered want of the kavod Hashem.

24 They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v’Chesed Hashem (grace of G-d) through HaPedut (the ransom, the payment of ransom for the Geulah redemption—Shmuel Bais 7:23 that comes about through the Go’el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua,

25 Whom G-d set forth as a kapporah (that which propitiates G-d’s wrath; cf the sa’ir l’azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times

26 In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK ("G-d is righteous" DIVREY HAYAMIM BAIS 12:6) Himself and the One who counts to be YITZDAK IM HASHEM (IYOV 25:4) the person who has emunah (faith) and bitachon (trust) in [Rebbe, Melech HaMoshiach] Yehoshua.

27 Where then is boasting? (Ro 4:2) It has been memayet (precluded, excluded). By what kind of Torah? Of ma’asim (works)? No, on the contrary, by the Torah of Emunah (the Law of Faith, that is, the Law understood in terms of emunah).

28 For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust, bitachon), apart from the [(supposed) zechus-earning] ma’asei mitzvot.

29 Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Nations? Ken, of non-Jews, too,

30 Vi-bahlt (since), after all, Adonai echad ("G-d is one" DEVARIM 6:4). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the bris milah on the ground of emunah and the "arelim" (uncircumcised ones) through that same emunah.

31 Does it follow that we abolish Torah and make it invalid through emunah? Chas v’shalom! Aderaba (to the contrary), we uphold the Torah.