| web | kjv | alex | young | latin | |||||
|---|---|---|---|---|---|---|---|---|---|
| 1. | Then what advantage does the Jew have? Or what is the profit of circumcision? | What advantage then hath the Jew? or what profit is there of circumcision? | τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης | What, then, is the superiority of the Jew? or what the profit of the circumcision? | quid ergo amplius est Iudaeo aut quae utilitas circumcisionis | ||||
| 2. | Much in every way! Because first of all, they were entrusted with the oracles of God. | Much every way: chiefly, because that unto them were committed the oracles of God. | πολυ κατα παντα τροπον πρωτον μεν [γαρ] οτι επιστευθησαν τα λογια του θεου | much in every way; for first, indeed, that they were intrusted with the oracles of God; | multum per omnem modum primum quidem quia credita sunt illis eloquia Dei | ||||
| 3. | For what if some were without faith? Will their lack of faith nullify the faithfulness of God? | For what if some did not believe? shall their unbelief make the faith of God without effect? | τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει | for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless? | quid enim si quidam illorum non crediderunt numquid incredulitas illorum fidem Dei evacuabit absit | ||||
| 4. | May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, and might prevail when you come into judgment."{Psalm 51:4} | 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. | μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησεισ εν τω κρινεσθαι σε | let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.` | est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris | ||||
| 5. | But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. | But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) | ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω | And, if our unrighteousness God`s righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak) | si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dico | ||||
| 6. | May it never be! For then how will God judge the world? | God forbid: for then how shall God judge the world? | μη γενοιτο επει πως κρινει ο θεος τον κοσμον | let it not be! since how shall God judge the world? | absit alioquin quomodo iudicabit Deus mundum | ||||
| 7. | For if the truth of God through my lie abounded 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 yet am I also judged as a sinner? | ει δε η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι | for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged? | si enim veritas Dei in meo mendacio abundavit in gloriam ipsius quid adhuc et ego tamquam peccator iudicor | ||||
| 8. | Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. | 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. | και μη καθως βλασφημουμεθα και καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν | and not, as we are evil spoken of, and as certain affirm us to say -- `We may do the evil things, that the good ones may come?` whose judgment is righteous. | et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta est | ||||
| 9. | What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all 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; | τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι | What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin, | quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse | ||||
| 10. | As it is written, "There is no one righteous; no, not one. | As it is written, There is none righteous, no, not one: | καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις | according as it hath been written -- `There is none righteous, not even one; | sicut scriptum est quia non est iustus quisquam | ||||
| 11. | There is no one who understands. There is no one who seeks after God. | There is none that understandeth, there is none that seeketh after God. | ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον | There is none who is understanding, there is none who is seeking after God. | non est intellegens non est requirens Deum | ||||
| 12. | They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one."{Psalms 14:1-3; 53:1-3; Ecclesiastes 7:20} | They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. | παντες εξεκλιναν αμα ηχρεωθησαν ουκ εστιν ο ποιων χρηστοτητα [ουκ εστιν] εως ενος | All did go out of the way, together they became unprofitable, there is none doing good, there is not even one. | omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unum | ||||
| 13. | "Their throat is an open tomb. With their tongues they have used deceit."{Psalm 5:9} "The poison of vipers is under their lips;"{Psalm 140:3} | Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: | ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων | A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips. | sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorum | ||||
| 14. | "whose mouth is full of cursing and bitterness."{Psalm 10:7} | Whose mouth is full of cursing and bitterness: | ων το στομα αρας και πικριας γεμει | Whose mouth is full of cursing and bitterness. | quorum os maledictione et amaritudine plenum est | ||||
| 15. | "Their feet are swift to shed blood. | Their feet are swift to shed blood: | οξεις οι ποδες αυτων εκχεαι αιμα | Swift are their feet to shed blood. | veloces pedes eorum ad effundendum sanguinem | ||||
| 16. | Destruction and misery are in their ways. | Destruction and misery are in their ways: | συντριμμα και ταλαιπωρια εν ταις οδοις αυτων | Ruin and misery are in their ways. | contritio et infelicitas in viis eorum | ||||
| 17. | The way of peace, they haven't known."{Isaiah 59:7-8} | And the way of peace have they not known: | και οδον ειρηνης ουκ εγνωσαν | And a way of peace they did not know. | et viam pacis non cognoverunt | ||||
| 18. | "There is no fear of God before their eyes."{Psalm 36:1} | There is no fear of God before their eyes. | ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων | There is no fear of God before their eyes.` | non est timor Dei ante oculos eorum | ||||
| 19. | Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of 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. | οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω | And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God; | scimus autem quoniam quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus Deo | ||||
| 20. | Because by the works of the law, no flesh will be justified in his sight. For through the law comes 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. | διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας | wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. | quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccati | ||||
| 21. | But now apart from the law, a righteousness of God has been revealed, being testified 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; | νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων | And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, | nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetis | ||||
| 22. | even the righteousness of God through faith in Jesus Christ to all and on all those 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: | δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας τους πιστευοντας ου γαρ εστιν διαστολη | and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, | iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio | ||||
| 23. | for all have sinned, and fall short of the glory of God; | For all have sinned, and come short of the glory of God; | παντες γαρ ημαρτον και υστερουνται της δοξης του θεου | for all did sin, and are come short of the glory of God -- | omnes enim peccaverunt et egent gloriam Dei | ||||
| 24. | 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: | δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου | being declared righteous freely by His grace through the redemption that is in Christ Jesus, | iustificati gratis per gratiam ipsius per redemptionem quae est in Christo Iesu | ||||
| 25. | whom God set forth to be an atoning sacrifice{or, a propitiation}, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; | 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; | ον προεθετο ο θεος ιλαστηριον δια [τησ] πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων | whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God -- | quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium delictorum | ||||
| 26. | to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him 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. | εν τη ανοχη του θεου προς την ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου | for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus. | in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu | ||||
| 27. | Where then is the boasting? It is excluded. By what manner 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. | που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως | Where then is the boasting? it was excluded; by what law? of works? no, but by a law of faith: | ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fidei | ||||
| 28. | We maintain therefore that a man is justified by faith apart from the works of the law. | Therefore we conclude that a man is justified by faith without the deeds of the law. | λογιζομεθα γαρ δικαιουσθαι πιστει ανθρωπον χωρις εργων νομου | therefore do we reckon a man to be declared righteous by faith, apart from works of law. | arbitramur enim iustificari hominem per fidem sine operibus legis | ||||
| 29. | Or is God the God of Jews only? Isn't he 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: | η ιουδαιων ο θεος μονον ουχι και εθνων ναι και εθνων | The God of Jews only is He, and not also of nations? | an Iudaeorum Deus tantum nonne et gentium immo et gentium | ||||
| 30. | since indeed there is one God 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 uncircumcision through faith. | ειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως | yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith. | quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem | ||||
| 31. | Do we then nullify the law through faith? May it never be! No, we establish the law. | Do we then make void the law through faith? God forbid: yea, we establish the law. | νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστανομεν | Law then do we make useless through the faith? let it not be! yea, we do establish law. | legem ergo destruimus per fidem absit sed legem statuimus | ||||