DRC, KJV, VulgClementine - Romans - 3

3:1  What advantage then hath the Jew: or what is the profit of circumcision?

3:1  What advantage then hath the Jew? or what profit is there of circumcision?

3:1  Quid ergo amplius Judæo est ? aut quæ utilitas circumcisionis ?

3:2  Much every way. First indeed, because the words of God were committed to them.

3:2  Much every way: chiefly, because that unto them were committed the oracles of God.

3:2  Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.

3:3  For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!

3:3  For what if some did not believe? shall their unbelief make the faith of God without effect?

3:3  Quid enim si quidam illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.

3:4  But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.

3:4  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.

3:4  Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.

3:5  But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?

3:5  But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

3:5  Si autem iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?

3:6  (I speak according to man.) God forbid! Otherwise how shall God judge this world?

3:6  God forbid: for then how shall God judge the world?

3:6  secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum ?

3:7  For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?

3:7  For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

3:7  Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor ?

3:8  And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.

3:8  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.

3:8  et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.

3:9  What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.

3:9  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;

3:9  Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,

3:10  As it is written: There is not any man just.

3:10  As it is written, There is none righteous, no, not one:

3:10  sicut scriptum est : Quia non est justus quisquam :

3:11  There is none that understandeth: there is none that seeketh after God.

3:11  There is none that understandeth, there is none that seeketh after God.

3:11  non est intelligens, non est requirens Deum.

3:12  All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.

3:12  They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

3:12  Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.

3:13  Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.

3:13  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

3:13  Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :

3:14  Whose mouth is full of cursing and bitterness:

3:14  Whose mouth is full of cursing and bitterness:

3:14  quorum os maledictione, et amaritudine plenum est :

3:15  Their feet swift to shed blood:

3:15  Their feet are swift to shed blood:

3:15  veloces pedes eorum ad effundendum sanguinem :

3:16  Destruction and misery in their ways:

3:16  Destruction and misery are in their ways:

3:16  contritio et infelicitas in viis eorum :

3:17  And the way of peace they have not known.

3:17  And the way of peace have they not known:

3:17  et viam pacis non cognoverunt :

3:18  There is no fear of God before their eyes.

3:18  There is no fear of God before their eyes.

3:18  non est timor Dei ante oculos eorum.

3:19  Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.

3:19  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.

3:19  Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo :

3:20  Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.

3:20  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.

3:20  quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.

3:21  But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.

3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

3:21  Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis.

3:22  Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.

3:22  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:

3:22  Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio :

3:23  For all have sinned and do need the glory of God.

3:23  For all have sinned, and come short of the glory of God;

3:23  omnes enim peccaverunt, et egent gloria Dei.

3:24  Being justified freely by his grace, through the redemption that is in Christ Jesus,

3:24  Being justified freely by his grace through the redemption that is in Christ Jesus:

3:24  Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,

3:25  Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,

3:25  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;

3:25  quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum

3:26  Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ

3:26  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

3:26  in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.

3:27  Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

3:27  Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

3:27  Ubi est ergo gloriatio tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.

3:28  For we account a man to be justified by faith, without the works of the law.

3:28  Therefore we conclude that a man is justified by faith without the deeds of the law.

3:28  Arbitramur enim justificari hominem per fidem sine operibus legis.

3:29  Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.

3:29  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

3:29  An Judæorum Deus tantum ? nonne et gentium ? Immo et gentium :

3:30  For it is one God that justifieth circumcision by faith and uncircumcision through faith.

3:30  Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

3:30  quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.

3:31  Do we then, destroy the law through faith? God forbid! But we establish the law.

3:31  Do we then make void the law through faith? God forbid: yea, we establish the law.

3:31  Legem ergo destruimus per fidem ? Absit : sed legem statuimus.