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ROMANOS 3
Mam de Todos Santos Chuchumatán
ROMANOS 3
Mam de Todos Santos Chuchumatán
3 Kape at juun cyey ctzaal cykanena weya cyjulu: “Katzen juˈ ttena, ¿titzen tajbel tuˈn oc te judío? ¿Ti oc tbinchen tej tel keset cychuˈl judío te techel t‑xjal Dioske?” tz̈i cybela juˈwa. 2 Cxeˈl ntzˈakˈbeˈna cyyola, nim ajbeˈna. E tzaj tkˈoˈn Dios cye judío jawnex cyoclen te tzˈiblte bix te cˈuˈlte tyol Dios.
3 Pero kape cykbaˈy weya cyjulu: “Pero at nim judío el cyxooˈn tyol Dios. Juˈ tzunj mlay tniman Dios tyol e cyaj tkˈoˈn cye tuˈn toc te Cydios,” tz̈i cybela juˈwa. Pero cxeˈl nkanena cyey cyjulu: Amale mint e cyniman ke judío, ¿cwelpa tchˈixbeˈn Dios jtyol e cyaj tkˈoˈn? 4 ¿Cbinelpa tuˈn Dios juˈwa? ¿Atpa maj min tniman Dios tyol? ¡Yaaˈn juˈwa! Mas baˈn tuˈn t‑xiˈ kkbaˈn cykil xjal ẍtakˈ xjal twitzj tuˈn t‑xiˈ kkbaˈn ka ja Dios yaaˈn jiquen tyol. Tz̈i jun xjal tuj tyol Dios cyjulu: “Kman Dios, jiquen taˈ cykilca tey tyol. Mintiiˈ ẍtakˈbil tuj tyola. Ka ma tzˈoc cymlon xjal tyola tuˈn tcnet jun palt te tyola, pero mintiiˈ palt cnetel cyuˈn,” tz̈i jun xjal, tz̈i tyol Dios te yecˈbil jiquente Dios.
5 Kej judío tocx cyxola, kapetzen cykbaˈy weya cyjulu: “Yaaˈn tumel ka ma tzaj tkˈoˈn Dios kcastiwa tuˈnj il nbint kuˈn, cuma tz̈i cynkobela ajben te Dios oj nbint il kuˈn, cuma ka mintiiˈ il nbint kuˈn, mlay chicˈajax ja Dios jiquen,” tz̈i cybela. Pero ja tumel lu nuk cynaabl xjal te twitz txˈotxˈ. 6 Yaaˈn jaxxix. Ka tzin cykbaˈna yaaˈn tumel tuˈn ttzaj tkˈoˈn Dios tcastiwa jun aj il, jax juˈx tzin cykbaˈna mlay tzˈajben Dios tuˈn toc tcyeˈyenxin jaca juun xjal twitz txˈotxˈ ka baˈn e bint tuˈn bix ka kaˈ. Pero yaaˈn juˈwa. 7 Ka mintiiˈ toclenxin tuˈn ttzaj tkˈoˈnxin tcastiwa jun aj il, baˈntzen txiˈ tkbaˈn jun xjal ẍtakˈ cyjulu: “Oj nẍtakˈena, cˈajbeltzen tuˈn tchicˈajax min nẍtakˈen Dios. Juˈ tzunj yaaˈn tumel tuˈn ttzaj tkˈoˈn Dios ncastiwiya, cuma tuˈnj ẍtakˈ nyola cjawel nimset tbixin,” tz̈i xjal juˈwa. 8 Kane juˈwa, cxeˈlne kkbaˈn cyjulu: “Il tiˈj ko binchal il, tuˈntzen tchicˈajax ja te Dios baˈn,” tz̈i kbel. At juun tzin cykbaˈn juˈwa, pero ẍtakˈ cyyol. Ctzaal tkˈoˈn Dios cycastiwa te cyej xjal tzin cykbaˈn juˈwa, bix jiquen taˈ cwel cycastiwa tuˈn Dios.
Min‑al jun xjal tzˈaklxix, cykil koˈ at kil
9 Entonces, ¿cxeˈlpa kkbaˈn kej xjal wiyˈjila, ke judío, mas baˈnke tuj twitz Dios cywitzj kej xjal yaaˈn judío? ¡Min! Yaaˈn juˈwa, cuma ma txiˈ nkbaˈna cyey cykilca xjal, judíole, yaaˈnle judío, pero tocx tjakˈ tcawbil il. 10 Tz̈i tyol Dios julu: “Mi nuk jun xjal jiquen twitz Dios. 11 Min‑al n‑el tniyˈ tiˈj ti ttenxin. Min‑al n‑oc tcˈuˈj tiˈjxin tuˈn tnimjxin. 12 O cyaj cykˈoˈn tbexin cykil xjal. Mintiiˈtl cyajbel texin. Mi nuk jun xjal nbinchan baˈn. 13 Jtzin cykbaˈn tuya cytzi kaˈxsen, tisen t‑xewel cyimne tuj camposant. Cyaakˈ oˈcx tajbel te sbul xjal. Oj cyyolen, cytzalajebl cabtl nxiˈ tuj il, tisen n‑oc ttxˈaˈn lbaj tiˈ jun xjal biˈx cyjel tveneno tuj tchuˈl tuˈn t‑xiˈ tuj il. 14 Nim juubj yol n‑etz tuj cytzi, bix cˈa yol. 15 Nuk tiˈ chˈin julu ncub cybyoˈn xjal. 16 Jaaˈxja nchi pona, biˈx nxiˈ cykilca tuj il cyuˈn, bix niyˈx qˈuixcˈaj cyuˈn xjal cyuˈn. 17 Min cytzkiˈn ti tten tuˈn cyten tuj ttz̈yal. 18 Min tzul tuj cycˈuˈj tuˈn at ttz̈i Dios cyiˈj,” tz̈i cyley judío te yecˈbil aj il cykil xjal.
19 Juˈtzen tzin tkbaˈn cyley judío cykilca xjal aj il, bix n‑el kniyˈ tiˈj cyuyax judío, cuma ejeeˈn e tenke tjakˈ tcawbil cyley. Juˈ tzunj min‑al jun cye baˈn tkbante yaaˈn aj il. Cykilca xjal twitz txˈotxˈ, judíole, yaaˈnle judío, il tiˈj chi pomel te kbalte twitz Dios at cyil. 20 Juˈ tzunj, tzinen taˈ min‑al jun xjal twitz txˈotxˈ cxeˈl jiquen twitz Dios tuˈnj e niman jleye tzaj tkˈoˈn Dios cye judío, cuma najben jley nuk oˈcx tuˈn tyeecˈante cykilca koˈ aj il.
Ma ko oc te tzˈaklxix nuk tuˈn kocslabl tiˈ Jesucristo
21 Pero jaˈlewe o txiˈ tyeecˈan Dios cye xjal at juntl tumel tuˈn cyoc jiquen twitzxin. Yaaˈn tuˈnj ley e tzaj tkˈoˈn Dios cye aj Israel tuˈnj Moisés, sino tuˈnj juntl. Jaj jun be e byan tuˈn Moisés, bix juˈx e byan cyuˈn cabtl tyolel Dios jatxe ootxa. 22 Ja tzunj lu. Ja te Dios kˈolte tuˈn koc jiquen twitzxin, bix ntzaj tkˈoˈnxin ja xtalbil lu te cyej xjal n‑oc ke cycˈuˈj tiˈ Jesucristo. 23 Cykilca koˈ xjal o ko binchan il. Mi nuket jun xjal o txiˈ tiiˈn tchunkˈlal jiquen tisen tbanel tnaabl Dios. 24 Nuk tuˈnj t‑xtalbil Dios tzin tkbaˈn Dios ejeeˈj n‑oc ke cycˈuˈj tiˈ Cristo, jiquen eteˈ twitzxin. Bix o cyaj tkˈoˈnxin ja xtalbil lu nuk oˈcx tuˈnj e xiˈ tchjoˈn Cristo Jesús chojbil kil tuˈntzen ktzakpet tiˈj kil. 25 E tzaj tkˈoˈn Dios jaxin twitz txˈotxˈ tuˈntzen tel tz̈itj ttz̈qˈuelxin te chojbil il, tuˈntzen tweˈ tkˈoj Dios kiˈj, tuˈntzen koc jiquen twitz Dios tuˈnj kocslabl tiˈ Cristo. Min e tzpet Dios tej tcub tnajsaˈnxin cyil kej xjal ootxa, te mitknaˈx tul Cristo. Tumel tuˈn Dios tej tbint tuˈnxin juˈwa, cuma ttzkiˈnxin tuˈn ttzaj tkˈoˈnxin tcastiwa Cristo te chojbil cykil il. 26 Tej ttzaj tkˈoˈn Dios Cristo te chojbil cyil xjal, e tyeecˈatzen te ke jaˈlewe nbinchanxin cykilca tuj tumel te junx maj. Amale atet il tiˈj tuˈn tkˈontexin castiwa tuˈn tlaj il, cchicˈajaxeltzen jun aj il tisencˈa mintiiˈ til twitz Dios ka ma tzˈoc ke tcˈuˈj tiˈ Jesús.
27 Juˈ tzunj, ¿tumelpa tuˈn tjaw kniman kiib? Min, cuma jiquen koˈ twitz Dios yaaˈn tuˈnj nkoˈx lpe tiˈj jun ley, sino jiquen koˈ tuˈnj toc ke kcˈuˈj tiˈ Cristo. 28 Jaxxix tumelj kˈoˈn te jun xjal tuˈn toc jiquen twitz Dios nuk oˈcx tuˈnj tocslabl tiˈ Cristo, yaaˈn tuˈnj nniman jun ley.
29 At juun cyey ejeeˈy judío tzin cykbaˈna nuk cye judío Dios, yaaˈn cyej xjal yaaˈn judío. Pero cxeˈl nkanena cyey, ¿atpa juntl Dios te cyej xjal yaaˈn judío? ¡Min! Juˈ tzunj, il tiˈj qˈuelel cyniˈya tiˈj Jdios te cyej xjal judío jax Dios te cyej xjal yaaˈn judío, 30 cuma jaxte nuk oˈcx jun Dios at. Ka junx Dios at, judíole, yaaˈnle judío, pero iltzen tiˈj chi oquel cykil xjal te t‑xjal Dios tiˈjx jun be, jaj tuˈnj n‑oc ke cycˈuˈj tiˈ Cristo.
31 Kapetzen cxeˈl cykbaˈna cyjulu: “Ka jiquen koˈ twitz Dios nuk tuˈnj kocslabl tiˈ Cristo, mintiiˈtltzen tajbel jley e tzaj tkˈoˈn Dios,” tz̈i cybela. ¡Pero yaaˈn juˈwa! Jtzin nkbaˈna ja ley nkbante tuˈn koc tzˈaklxix twitz Dios, pero nuk tuˈnj n‑oc ke kcˈuˈj tiˈ Cristo o nimj ley kuˈn.
Romans 3
The Voice
Romans 3
The Voice
When God’s people—or people who claim to be God’s people—are hypocrites, then God is the one who gets the bad name. How often do we say one thing and do another? How often have we set a standard for others only to break it ourselves? The saying is true: we practice every day what we believe; all the rest is religious talk. There is a lot of religious talk out there, a lot of smugness and self-satisfaction. But every day people readily violate their consciences and the Lord’s reasonable teachings. For faith to matter, it has to get under your skin.
3 So then, do the Jews have an advantage over the other nations? Does circumcision do anything for you? 2 The answer is yes, in every way. To begin with, God spoke to and through the Jewish people. 3 But what if some Jews have been unfaithful? Does the fact that they abandoned their faith zero out God’s faithfulness? 4 Absolutely not! If every person on the planet were a liar and thief, God would still be true. It stands written:
Whenever You speak, You are in the right.
When You come to judge, You will prevail.[a]
5 If our perpetual injustice and corruption merely accentuate the purity of God’s justice, what can we say? Is God unjust for unleashing His fury against us? (I am speaking from our limited human perspective.) 6 Again, absolutely not! If this were so, how could God stand as Judge over the world? 7 But if my lie serves only to point out God’s truth and bring Him glory, then why am I being judged for my sin? 8 There are slanderous charges out there that we are saying things like, “Let’s be as wicked as possible so that something good will come from it.” Those malicious gossips will get what they deserve.
9 So what then? Are we Jews better off? Not at all. We have made it clear that people everywhere, Jews and non-Jews, are living under the power of sin. 10 Here’s what Scripture says:
No one is righteous—not even one.
11 There is no one who understands the truth;
no one is seeking after the one True God.
12 All have turned away; together they’ve become worthless.
No one does good, not even one.[b]
13 What comes out of their mouths is as foul as a rotting corpse;
their words stink of flattery.[c]
Viper venom hides beneath their lips;[d]
14 their mouths are full of curses, lies, and oppression.[e]
15 Their feet race to violence and bloodshed;
16 destruction and trouble line the roads of their lives,
17 And they’ve never taken the road to peace.[f]
18 You will never see the fear of God in their eyes.[g]
Sin is more than just wrong choices, bad decisions, and willful acts of disobedience that violate God’s Word and are contrary to His will. It is that and much more. Paul knows sin is missing the mark or deliberately stepping over the line, but he also knows that sin is a power at work in him and every child of Adam. As strange as it may sound, sin seems to have a will of its own. Like an addiction, sin takes hold of us and causes us to act in ways we never wanted. For Paul the cross of Jesus deals finally and definitively with the dual reality of sin. Not only are we forgiven of our sins—our willful acts of disobedience—but we are also liberated from the power of sin.
19 We want to be clear that whatever the law says, it says to everyone who is under its authority. Its purpose is to muzzle every mouth, to silence idle talk, and to bring the whole world under the standard of God’s justice. 20 Therefore, doing what the law prescribes will not make anyone right in the eyes of God—that’s not its purpose—but the law is capable of exposing the true nature of sin.
21 But now for the good news: God’s restorative justice has entered the world, independent of the law. Both the law and the prophets told us this day would come. 22 This redeeming justice comes through the faithfulness of Jesus,[h] the Anointed One, the Liberating King, who makes salvation a reality for all who believe—without the slightest partiality. 23 You see, all have sinned, and all their futile attempts to reach God in His glory fail. 24 Yet they are now saved and set right by His free gift of grace through the redemption available only in Jesus the Anointed. 25 When God set Him up to be the sacrifice—the seat of mercy where sins are atoned through faith—His blood became the demonstration of God’s own restorative justice. All of this confirms His faithfulness to the promise, for over the course of human history God patiently held back as He dealt with the sins being committed. 26 This expression of God’s restorative justice displays in the present that He is just and righteous and that He makes right those who trust and commit themselves to Jesus.
In the incarnation and sacrificial death of Jesus, God is at work to extend salvation to those who fall under sin’s addiction. They are liberated from its power, cleansed of its stain. By “God’s restorative justice,” Paul means first the justice that belongs to God and reflects His character. God is just, fair, or in a word, righteous. But character is dynamic, not static. This means that God’s justice must express itself in some way. So it is in the nature of God’s justice that He acts to restore and repair a world that is not the way it should be. Above all, it is God’s saving actions through Jesus that constitute the gift of God’s restorative justice.
27 So is there any place left for boasting? No. It’s been shut out completely. And how? By what sort of law? The law of works perhaps? No! By the law of faith. 28 We hold that people are justified, that is, made right with God through faith, which has nothing to do with the deeds the law prescribes.
29 Is God the God of the Jews only? If He created all things, then doesn’t that make Him the God of all people? Jews and non-Jews, insiders and outsiders alike? Yes, He is also the God of all the outsiders. 30 So since God is one, there is one way for Jews and outsiders, circumcised and uncircumcised, to be right with Him. That is the way of faith. 31 So are we trying to use faith to abolish the law? Absolutely not! In fact, we now are free to uphold the law as God intended.
Footnotes
- 3:4 Psalm 51:4
- 3:10–12 Psalms 14:1–3; 53:1–3
- 3:13 Psalm 5:9
- 3:13 Psalm 140:3
- 3:14 Psalm 10:7
- 3:15–17 Isaiah 59:7–8
- 3:18 Psalm 36:1
- 3:22 Often translated “faith in Jesus”
Romans 3
New King James Version
Romans 3
New King James Version
God’s Judgment Defended
3 What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly because (A)to them were committed the [a]oracles of God. 3 For what if (B)some did not believe? (C)Will their unbelief make the faithfulness of God without effect? 4 (D)Certainly not! Indeed, let (E)God be [b]true but (F)every man a liar. As it is written:
(G)“That You may be justified in Your words,
And may overcome when You are judged.”
5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (H)(I speak as a man.) 6 Certainly not! For then (I)how will God judge the world?
7 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? 8 And why not say, (J)“Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their [c]condemnation is just.
All Have Sinned(K)
9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that (L)they are all under sin.
10 As it is written:
(M)“There is none righteous, no, not one;
11 There is none who understands;
There is none who seeks after God.
12 They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.”
13 “Their(N) throat is an open [d]tomb;
With their tongues they have practiced deceit”;
(O)“The poison of asps is under their lips”;
14 “Whose(P) mouth is full of cursing and bitterness.”
15 “Their(Q) feet are swift to shed blood;
16 Destruction and misery are in their ways;
17 And the way of peace they have not known.”
18 “There(R) is no fear of God before their eyes.”
19 Now we know that whatever (S)the law says, it says to those who are under the law, that (T)every mouth may be stopped, and all the world may become [e]guilty before God. 20 Therefore (U)by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.
God’s Righteousness Through Faith
21 But now (V)the righteousness of God apart from the law is revealed, (W)being witnessed by the Law (X)and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all [f]and on all who believe. For (Y)there is no difference; 23 for (Z)all have sinned and fall short of the glory of God, 24 being justified [g]freely (AA)by His grace (AB)through the redemption that is in Christ Jesus, 25 whom God set forth (AC)as a [h]propitiation (AD)by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over (AE)the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
Boasting Excluded
27 (AF)Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude (AG)that a man is [i]justified by faith apart from the deeds of the law. 29 Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since (AH)there is one God who will justify the circumcised by faith and the uncircumcised through faith. 31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.
Footnotes
- Romans 3:2 sayings, Scriptures
- Romans 3:4 Found true
- Romans 3:8 Lit. judgment
- Romans 3:13 grave
- Romans 3:19 accountable
- Romans 3:22 NU omits and on all
- Romans 3:24 without any cost
- Romans 3:25 mercy seat
- Romans 3:28 declared righteous
Romans 3
New International Version
Romans 3
New International Version
God’s Faithfulness
3 What advantage, then, is there in being a Jew, or what value is there in circumcision? 2 Much in every way!(A) First of all, the Jews have been entrusted with the very words of God.(B)
3 What if some were unfaithful?(C) Will their unfaithfulness nullify God’s faithfulness?(D) 4 Not at all! Let God be true,(E) and every human being a liar.(F) As it is written:
5 But if our unrighteousness brings out God’s righteousness more clearly,(H) what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)(I) 6 Certainly not! If that were so, how could God judge the world?(J) 7 Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory,(K) why am I still condemned as a sinner?”(L) 8 Why not say—as some slanderously claim that we say—“Let us do evil that good may result”?(M) Their condemnation is just!
No One Is Righteous
9 What shall we conclude then? Do we have any advantage?(N) Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin.(O) 10 As it is written:
“There is no one righteous, not even one;
11 there is no one who understands;
there is no one who seeks God.
12 All have turned away,
they have together become worthless;
there is no one who does good,
not even one.”[b](P)
13 “Their throats are open graves;
their tongues practice deceit.”[c](Q)
“The poison of vipers is on their lips.”[d](R)
14 “Their mouths are full of cursing and bitterness.”[e](S)
15 “Their feet are swift to shed blood;
16 ruin and misery mark their ways,
17 and the way of peace they do not know.”[f](T)
18 “There is no fear of God before their eyes.”[g](U)
19 Now we know that whatever the law says,(V) it says to those who are under the law,(W) so that every mouth may be silenced(X) and the whole world held accountable to God.(Y) 20 Therefore no one will be declared righteous in God’s sight by the works of the law;(Z) rather, through the law we become conscious of our sin.(AA)
Righteousness Through Faith
21 But now apart from the law the righteousness of God(AB) has been made known, to which the Law and the Prophets testify.(AC) 22 This righteousness(AD) is given through faith(AE) in[h] Jesus Christ(AF) to all who believe.(AG) There is no difference between Jew and Gentile,(AH) 23 for all have sinned(AI) and fall short of the glory of God, 24 and all are justified(AJ) freely by his grace(AK) through the redemption(AL) that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement,[i](AM) through the shedding of his blood(AN)—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished(AO)— 26 he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.
27 Where, then, is boasting?(AP) It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. 28 For we maintain that a person is justified by faith apart from the works of the law.(AQ) 29 Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,(AR) 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.(AS) 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.
Footnotes
- Romans 3:4 Psalm 51:4
- Romans 3:12 Psalms 14:1-3; 53:1-3; Eccles. 7:20
- Romans 3:13 Psalm 5:9
- Romans 3:13 Psalm 140:3
- Romans 3:14 Psalm 10:7 (see Septuagint)
- Romans 3:17 Isaiah 59:7,8
- Romans 3:18 Psalm 36:1
- Romans 3:22 Or through the faithfulness of
- Romans 3:25 The Greek for sacrifice of atonement refers to the atonement cover on the ark of the covenant (see Lev. 16:15,16).
Romans 3
King James Version
Romans 3
King James Version
3 What advantage then hath the Jew? or what profit is there of circumcision?
2 Much every way: chiefly, because that unto them were committed the oracles of God.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6 God forbid: for then how shall God judge the world?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
9 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;
10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood:
16 Destruction and misery are in their ways:
17 And the way of peace have they not known:
18 There is no fear of God before their eyes.
19 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.
20 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.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 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:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 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;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
Mam de Todos Santos Chuchumatán (MVJ)
Copyright © 2000 by Wycliffe Bible Translators International
The Voice (VOICE)
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.
New King James Version (NKJV) 
Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.
New International Version (NIV) 
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.