Comparison
Romans 3
Douay-Rheims and Vulgata Clementina, verse by verse.
| Douay-Rheims | Vulgata Clementina | |
|---|---|---|
| 1 | What advantage then hath the Jew, or what is the profit of circumcision? | Quid ergo amplius Iudaeo est? aut quae utilitas circumcisionis? |
| 2 | Much every way. First indeed, because the words of God were committed to them. | Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei. |
| 3 | For what if some of them have not believed? shall their unbelief make the faith of God without effect? God forbid. | Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit. |
| 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. | Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris. |
| 5 | But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath? | Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram? |
| 6 | (I speak according to man.) God forbid: otherwise how shall God judge this world? | secundum hominem dico. Absit. Alioquin quomodo iudicabit Deus hunc mundum? |
| 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? | Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor? |
| 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. | et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est. |
| 9 | What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin. | Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Iudaeos et Graecos omnes sub peccato esse, |
| 10 | As it is written: There is not any man just. | sicut scriptum est: Quia non est iustus quisquam: |
| 11 | There is none that understandeth, there is none that seeketh after God. | non est intelligens, non est requirens Deum. |
| 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. | Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum. |
| 13 | Their throat is an open sepulchre; with their tongues they have dealt deceitfully. The venom 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: | quorum os maledictione, et amaritudine plenum est: |
| 15 | Their feet swift to shed blood: | veloces pedes eorum ad effundendum sanguinem: |
| 16 | Destruction and misery in their ways: | contritio et infelicitas in viis eorum: |
| 17 | And the way of peace they have not known: | et viam pacis non cognoverunt: |
| 18 | There is no fear of God before their eyes. | non est timor Dei ante oculos eorum. |
| 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. | Scimus autem quoniam quaecumque lex loquitur, iis, 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 shall be justified before him. For by the law is the knowledge of sin. | quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati. |
| 21 | But now without the law the justice of God is made manifest, being witnessed by the law and the prophets. | Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et prophetis. |
| 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: | Iustitia autem Dei per fidem Iesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio: |
| 23 | For all have sinned, and do need the glory of God. | omnes enim peccaverunt, et egent gloria Dei. |
| 24 | Being justified 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 hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins, | quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem iustitiae suae propter remissionem praecedentium delictorum |
| 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. | in sustentatione Dei, ad ostensionem iustitiae eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi. |
| 27 | Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith. | Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei. |
| 28 | For we account a man to be justified by faith, without the works of the law. | Arbitramur enim iustificari hominem per fidem sine operibus legis. |
| 29 | Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. | An Iudaeorum Deus tantum? nonne et gentium? Immo et gentium: |
| 30 | For it is one God, that justifieth circumcision by faith, and uncircumcision through faith. | quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et praeputium per fidem. |
| 31 | Do we, then, destroy the law through faith? God forbid: but we establish the law. | Legem ergo destruimus per fidem? Absit: sed legem statuimus. |
