Parallel Bible results for "romans 3"

Romans 3

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1 Then what advantage has the Jew? What is the value of being circumcised?
1 How then is the Jew better off? or what profit is there in circumcision?
2 Much in every way! In the first place, the Jews were entrusted with the very words of God.
2 Much in every way: first of all because the words of God were given to them.
3 If some of them were unfaithful, so what? Does their faithlessness cancel God's faithfulness?
3 And if some have no faith, will that make the faith of God without effect?
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
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 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.)
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 Heaven forbid! Else, how could God judge the world?
6 In no way: because if it is so, how is God able to be the judge of all the world?
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?"
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 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!
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 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.
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 the Tanakh puts it, "There is no one righteous, not even one! No one understands,
10 As it is said in the holy Writings, There is not one who does righteousness;
11 no one seeks God,
11 Not one who has the knowledge of what is right, not one who is a searcher after God;
12 all have turned away and at the same time become useless; there is no one who shows kindness, not a single one!
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 throats are open graves, they use their tongues to deceive. Vipers' venom is under their lips.
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 Their mouths are full of curses and bitterness.
14 Whose mouth is full of curses and bitter words:
15 "Their feet rush to shed blood,
15 Their feet are quick in running after blood;
16 in their ways are ruin and misery,
16 Destruction and trouble are in their ways;
17 and the way of shalom they do not know.
17 And of the way of peace they have no knowledge:
18 "There is no fear of God before their eyes."
18 There is no fear of God before their eyes.
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.
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 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.
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, 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 -
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 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,
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 since all have sinned and come short of earning God's praise.
23 For all have done wrong and are far from the glory of God;
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.
24 And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus:
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;
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 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.
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 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.
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 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.
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 the Jews only? Isn't he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles;
29 Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles:
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.
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 Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.
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.
Complete Jewish Bible Copyright 1998 by David H. Stern. Published by Jewish New Testament Publications, Inc. All rights reserved. Used by permission.
The Bible in Basic English is in the public domain.