“Then what advantage has the Jew? Or what is the value of circumcision?”
Romans 3
31 of 31 verses have a reading · Berean Standard Bible
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Brian Brodersen26
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Brian Brodersen26
RH
Roy Hession23
WM
Willie Mullan21
TC
Tim Conway20
WE
Worth Ellis20
DK
Denny Kenaston20
PR
Paris Reidhead19
CS
Chuck Smith19
DM
Don McClure17
ZP
Zac Poonen13
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1What, then, is the advantage of being a Jew? Or what is the value of circumcision?
“What advantage then hath the Jew? Or what profit is there of circumcision?”
“What advantage then has the Jew? Or what is the profit of circumcision?”
“What advantage then hath the Jew? Or what profit is there of circumcision?”
“What advantage then hath a Jew? Or what profit is there of circumcision?”
“What advantage then hath a Jew, or what profit is there of circumcision?”
2Much in every way. First of all, they have been entrusted with the very words of God.
“Much every way, chiefly because that unto them were committed the oracles of God.”
“much every way, chiefly because that unto them were committed the oracles of God?”
“much in every way. Chiefly because to them were committed the oracles of God.”
“Much every way. Chiefly because that unto them were committed the oracles of God.”
“Much, every way, chiefly because that unto them were committed the oracles of God.”
“much, and in every way, chiefly because to them were committed the oracles of God.”
3What if some did not have faith? Will their lack of faith nullify God's faithfulness?
“For what if some did not believe? Shall their unbelief make the faith of God without effect?”
“What then? If some Christians did not believe, their unbelief will not nullify the faithfulness of God, will it?”
“For what if some did not believe? Shall their unbelief make the faith of God without effect?”
“what if some did not believe? Will their unbelief make the faithfulness of God without effect?”
“What if some did not believe. Shall their unbelief make the faith of God without effect.”
“For what if some of them did not believe? Shall their unbelief make the faith of God without effect?”
4Certainly not! Let God be true and every man a liar. As it is written: "So that You may be proved right when You speak and victorious when You judge."
“God forbid. Yea, let God be true, but every man a liar, as it is written, that thou mightest be justified in thy sayings, that thou mightest overcome when thou art judged.”
“Certainly not. Indeed, let God be true, and every man a liar, as it is written, that you may be justified by your words and may overcome when you are judged.”
5But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.
“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? I speak as a man.”
“But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? I speak as a man.”
“If our unrighteousness serves to show the righteousness of God meaning in his judgment What shall we say that God is unrighteous to inflict wrath on us. I Speak in a human way.”
6Certainly not! In that case, how could God judge the world?
“God forbid, for then how shall God judge the world?”
“Certainly not, for then how will God judge the world?”
“by no means. For then how could God judge the world?”
“God forbid. For then how shall God judge the world?”
7However, if my falsehood accentuates God's truthfulness, to the increase of His glory, why am I still condemned as a sinner?
“if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner?”
“For if the truth of God is increased through my lie to his glory, why am I also still judged as a sinner?”
“For if the truth of God hath more abounded through my lie unto his glory, why am I yet also judged as a sinner?”
“But, verse 7, if through my lie the truth of God abounded to His glory, then why am I still being judged as a sinner?”
8Why not say, as some slanderously claim that we say, "Let us do evil that good may result"? Their condemnation is deserved!
“And why not say, let us do evil, that good may come? As we are slanderously reported and as some affirm that we say, their condemnation is just.”
“And why not say, verse 8, as we are slanderously reported and as some affirm that we say, let us do evil that good may come. Their condemnation is just.”
“And not rather, as we slanderously reported, as some affirm that we say, let us do evil that good may come, whose damnation is just.”
9What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.
“what then are we any better than they? Not at all, for we have already charged that both Jews and Greeks are all under sin.”
“What then? Are we better than they? Not at all. For we have already charged that both Jews and Greeks are all under sin.”
“What then, are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin,”
“What then are we better than they? No, in no wise, for we have before proved both Jews and Gentiles that they are all under sin.”
“What then? Are we better than they? No, in no way. For we have before proved, both Jews and Gentiles, that they are all under sin.”
“What then? Are we better than they? No, and no wise. For we have before proved, both Jews and Gentiles, that they are all under sin.”
10As it is written: "There is no one righteous, not even one.
“As it is written, there is none righteous, no not one.”
“as it is written, there is none righteous, no not one.”
“As it is written, there is none righteous, not even one.”
“as it is written. There is none righteous. No, not one.”
“as it is written. There is none righteous. No, not one.”
“as it is written, there is none righteous, no, not one.”
11There is no one who understands, no one who seeks God.
“There is none that understandeth. There is none that seeketh after God.”
“there is none that understandeth, there is none that seeketh after God,”
“There is none who understands. There is none who seeks for God.”
“There is none who understands. There is none who seeks after God.”
“There is none that understandeth. There is none that seeketh after God.”
“There is none who understands. There is none who seeks after God.”
12All have turned away, they have together become worthless; there is no one who does good, not even one."
“They are all gone, out of the way. They are together, become unprofitable. There is none that doeth good, no, not one.”
“They are all gone out of the way. They are all together become unprofitable. There is none that doeth good, no not one.”
“They have all turned aside, they have together become unprofitable. There is none who does good, no, not one.”
“they are all gone out of the way. They are together become unprofitable. There is none that doeth good, no, not one.”
“They are all gone out of the way, they are together become unprofitable. There is none that doeth good, no not one.”
“They are all gone out of the way, they are together become unprofitable. There is none that doeth good, no, not one.”
13"Their throats are open graves; their tongues practice deceit." "The venom of vipers is on their lips."
“Their throat is an open sepulcher. With their tongues they have used deceit. The poison of asp is under their lips.”
“Their throat is an open grave. With their tongues they keep deceiving. The poison of asps is under their lips.”
“Their throat is an open sepulture. With their tongues they have used deceit. The poison of asps is under their lips,”
“Their throat is an open tomb. With their tongues they have practiced deceit. The poison of asp is under their lips,”
“Their throat is an open sepulcher. With their tongues they have used deceit. The poison of asps is under their lips,”
“Their throat is an open grave. They use their tongue to deceive. The venom of asps is under their lips.”
14"Their mouths are full of cursing and bitterness."
“Whose mouth is full of cursing and bitterness.”
“whose mouth is full of cursing and bitterness,”
“Whose mouth is full of cursing and bitterness.”
“whose mouth is full of cursing and bitterness.”
“whose mouth is full of cursing and bitterness”
“whose mouth is full of cursing and bitterness.”
15"Their feet are swift to shed blood;
“Their feet are swift to shed blood.”
“their feet are swift to shed blood,”
“Their feet are swift to shed blood.”
“Their feet are swift to shed blood,”
“Their feet are swift to shed blood.”
“Their feet are swift to shed blood.”
16ruin and misery lie in their wake,
“Destruction and misery are in their ways.”
“destruction and misery are in their ways,”
“destruction and misery are in their paths.”
“Destruction and misery are in their ways,”
“Destruction and misery are in their ways.”
“Destruction and misery are in their ways”
17and the way of peace they have not known."
“And the way of peace they have not known.”
“and the way of peace have they not known,”
“and the way of peace they have not known,”
“and the way of peace have they not known.”
“And the way of peace have they not known.”
“and the way of peace have they not known.”
18"There is no fear of God before their eyes."
“there is no fear of God before their eyes.”
“there is no fear of God before their eyes,”
“There is no fear of God before their eyes.”
“There is no fear of God before their eyes.”
“There is no fear of God before their eyes.”
“There is no fear of God before their eyes.”
19Now 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.
“Now we know that what things soever the law saith, it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God.”
“Now, we know that whatever the law says, it says to those who are under the law that every mouth may be stopped and all the world may become guilty before God.”
“Now we know that whatever the law says, it speaks to those who are under the law so that every mouth may be stopped and the whole world may be held accountable to God.”
“Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God.”
“Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped and all the world may become guilty before God.”
“We know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God.”
20Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
“Therefore, by the deeds of the law there shall no flesh be justified in his sight. For by the law is the knowledge of sin.”
“Therefore, by the deeds of the Law, no flesh will be justified in His sight, for by the Law is the knowledge of sin.”
“Therefore by the deeds of the law there shall no flesh be justified in his sight. For by the law is the knowledge of sin.”
“For by works of the law, no human being will be justified in His sight since through the law comes knowledge of sin.”
“Therefore, by the deeds of the law, there shall no flesh be justified in his sight, for by the law is the knowledge of sin.”
“Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin.”
21But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.
“But now the righteousness of God without the law is manifested. Being witnessed by the law and the prophets.”
“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets,”
“But now, the righteousness of God without the law is manifested. Being witnessed by the law and the prophets,”
“But now the righteousness of God without the law is manifested being witnessed by the law and the prophets.”
“But now the righteousness of God has been manifested apart from the law, although the law and the prophets bear witness to it.”
“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.”
22And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
“even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe, for there is no difference.”
“Even the righteousness of God, which is by the faith of Jesus Christ unto all and upon all them that believe for there is no difference.”
“The righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction.”
“even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe. For there is no difference.”
“Even the righteousness of God through faith in Jesus Christ to all and on all who believe, for there is no difference”
“Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference.”
23for all have sinned and fall short of the glory of God,
“For all have sinned and come short of the glory of God.”
“for all have sinned and come short of the glory of God.”
“for all have sinned and come short of the glory of God,”
“for all have sinned and come short of the glory of God.”
“for all have sinned and fall short of the glory of God.”
“For all have sinned and come short of the glory of God,”
24and are justified freely by His grace through the redemption that is in Christ Jesus.
“being justified freely by his grace through the redemption that is in Christ Jesus.”
“being justified freely by his grace through the redemption that is in Christ Jesus,”
“being justified freely by his grace through the redemption that is in Christ Jesus.”
“Being justified freely by his grace through the redemption that is in Christ Jesus.”
“Being justified freely by His grace. Through the redemption that is in Christ Jesus.”
“being justified freely by His grace through the redemption that is in Christ Jesus.”
25God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
“Whom God set forth as a propitiation by His blood through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed,”
“Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness. Because in the forbearance of God, He passed over the sins previously committed.”
“whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed.”
“Whom, Christ, God hath set forth to be a propitiation through faith in His blood, to declare His righteousness. For the remission of sins that are past, through the forbearance of God.”
“whom God displayed publicly as a propitiation in his blood through faith. This was to demonstrate his righteousness because in the forbearance of God, he passed over the sins previously committed”
“Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past. Through the forbearance of God”
26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
“To declare, I say at this time his righteousness. That he might be just and the justifier of him which believes in Jesus.”
“To declare I say at this time his righteousness, that he might be just and the justifier of him which believeth in Jesus.”
“To declare, I say at this time, His righteousness that He might be just and the justifier of him which believeth in Jesus”
“to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.”
“to declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Jesus”
“to declare, I say, at this time His righteousness that He might be just and the justifier of him which believeth in Jesus”
27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.
“where is boasting then? It is excluded. By what law of works? No, but by the law of faith.”
“Where is boasting then it is excluded by what law of? Works nay, but by the law of faith.”
“Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith.”
“where then is boasting it is excluded by what kind of law of works? No, but by a law of faith,”
“Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith.”
“Where is boasting then? It is excluded. By what law? Of works? No. But by the law of faith.”
28For we maintain that a man is justified by faith apart from works of the law.
“therefore we conclude that a man is justified by faith without the deeds of the law.”
“Therefore, we conclude that a man is justified by faith apart from the deeds of the law.”
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“therefore we conclude that a man is justified by faith without the deeds of the law.”
“Therefore we conclude that a man is justified by faith without the deeds of the law.”
“For we maintain that a man is justified by faith apart from works of the law.”
“therefore we conclude that a man is justified by faith apart from the deeds of the law,”
29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
“Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.”
“Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.”
“Or is he the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also.”
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“Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.”
“Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also.”
“Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also,”
30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
“Since there is one God who will justify the circumcised by faith and the uncircumcised through faith,”
“Since God is One who will justify the circumcised by faith and the uncircumcised through faith.”
“Seeing it is one God which shall justify the circumcision by faith and the uncircumcision through faith.”
“seeing it is one God which shall justify the circumcision by faith and uncircumcision through faith.”
“seeing it is one God which shall justify the circumcision by faith and the uncircumcision through faith.”
“since there is one God who will justify the circumcised by faith and the uncircumcised through faith.”
31Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
“Do we then make void the law through faith? God forbid, yea, we establish the law,”
“Do we then make void the law through faith? Certainly not. On the contrary, we establish the law.”
“Do we then make void the law through faith? God forbid, yea, we establish the law.”
“Do we then make void the law through faith? God forbid. Yea, we establish the law.”
“do we then make void the law through faith. God forbid. Yea we establish the law.”
“Do we then make void the law through faith? God forbid. Yea, we establish the law.”