Romans: Chapter 03

The Epistle of S. Paul To the Romayns. The .iij. Chapter.
Ver.
Tyndale (1526)
Tyndale (1534)
Tyndale (1535)
Coverdale (1535)
3:01 WHat preferment then hath the Iewe? other what avauntageth circumcision? VVhat preferment then hath the Iewe? other what a vauntageth circumcision? VVhat prefermēt then hath the Iewe? other what auauntageth circūcision? WHat furtheraunce then haue the Iewes? Or what a vauntageth circūcision?
3:02 Surely very moche. Fyrst vnto them was committed the worde off God. Surely very moche. Fyrst vnto them was committed the worde of God Surely very moche. Fyrst vnto thē was committed the worde of God. Surely very moch. First Vnto them was commytted what God spake.
3:03 What then though some off them did not beleve? shall their vnbeleve make the promes of god with out effecte? What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte? What then though some of thē dyd not beleue? shall their vnbeleue make the promes of God with out effecte? But where as some of them dyd not beleue theron, what then? Shulde their vnbeleue make the promes of God of none effecte?
3:04 god frobid. Lett God be true/ and all men lyars/ as it is written: That thou myghtest be iustifyed in thy sayngſ and shuldest overcome whē thou arte iudged. God forbid. Let god be true/ and all men lyars/ as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged. God forbid. Let God be true/ & all men lyars/ as it is writtē: That thou myghtest be iustified in thy sayinge/ & shuldest ouercome/ when thou arte iudged. God forbyd. Let it rather be thus, that God is true, and all mē lyers. As it is wrytten: That thou mayest be iustified in thy sayenges, and shuldest ouercome, whā thou art iudged.
3:05 Yf oure vnrightewesnes make the rightewesnes off God more excellent: what shall we saye? Ys god vnrighteous which taketh vēgeaūce? (I speake after the maner of men) Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeaūce? I speake after the maner of me. Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeaūce? I speake after the maner of mē. But yf it be so, that oure vnrighteousnes prayseth ye righteousnes of God, what shal we saye? Is God then vnrighteous, that he is angrie therfore? (I speake thus after the maner off men)
3:06 god forbid. For howe then shall god iudge the worlde? God forbid. For how then shall God iudge the worlde? God forbid. For how then shall god iudge the worlde? God forbyd. How mighte God thē iudge ye worlde?
3:07 yf the veritie of god apere more excellent thorow my lye/ vnto his prayse/ why am I hence forthe iudged as a synner? Yf the veritie of God appere moare excellent thorow my lye/ vnto his prayse/ why am I hence forth iudged as a synner? If the veritie of God appere moare excellent thorow my lye/ vnto his prayse/ why am I hence forth iudged as a synner? For yf the trueth of God be thorow my lye the more excellent vnto his prayse, why shulde I thē be iudged yet as a synner?
3:08 and saye nott rather (as men evyll speake off vs/ and as some afferme that we saye) lett vs do evyll/ that good maye come therof. whose damnacion is iuste. & saye not rather (as men evyll speake of vs/ and as some affirme that we saye) let vs do evyll/ that good maye come therof. Whose damnacion is iuste. & saye not rather (as men euyll speake of vs/ and as some affirme that we saye) let vs do euyll/ that good maye come therof. Whose damnacion is iuste. & not rather to do thus (as we are euell spoken of, and as some reporte, that we shulde saye) Let vs do euell, yt good maye come therof. Whose dānaciō is inste.
3:09 What saye we then? Are we better then they? no/ in no wyse. For we have all redy proved how that both Iewes and gentyls are vnder synne/ What saye we then? Are we better then they? No/ in no wyse. For we have all ready proved how that both Iewes & Gentils are all vnder synne/ What saye we then? Are we better then they? No/ in no wise. For we haue all ready proued how that both Iewes & Gētyls are all vnder synne/ What saye we then? Are we better then they? No, in no wyse: for we haue proued afore, yt both the Iewes and Grekes are all vnder synne.
3:10 as it is writtē: There is none righteous/ no nott one: as it is writtē: There is none righteous/ no not one: as it is written: There is none ryghteous/ no not one: As it is wryttē: There is none righteous, no not one.
3:11 There is none that vnderstondith/ there is none thatt seketh after God/ There is none that vnderstondith/ there is none yt seketh after God/ there is none that vnderstōdeth/ there is none that seketh after god/ There is none yt vnderstondeth, there is none that seketh after God.
3:12 they are all gone out off the waye/ they are all made vnproffitable/ there is none that doeth good/ no not won. they are all gone out of ye waye/ they are all made vnprofytable/ ther is none that doeth good/ no not one. they are all gone out of the waye/ they are all made vnprofitable/ ther is none that doeth good/ no not one. They are all gone out of the waye, they are alltogether become vnprofitable: there is none that doeth good, no not one.
3:13 Their throte is an open sepulcre/ with their tounges they have disceaved: the poyson of Aspes is vnder their lippes. Their throte is an open sepulchre/ with their tounges they have disceaved: the poyson of Aspes is vnder their lippes. Their throte is an opē sepulchre/ with their tounges they haue disceaued: the poyson of aspes is vnder their lippes. Their throte is an open sepulcre, with their tunges they haue disceaued, the poyson off Aspes is vnder their lippes.
3:14 whose mouthes are full of coursynge and bitternes. Whose mouthes are full of coursynge & bitternes. Whose mouthes are full of curssinge and bitternes. Their mouth is full of cursynge and bytternesse.
3:15 There fete are swyfte to sheed bloud. Their fete are swyfte to sheed bloud. Their fete are swyfte to sheed bloud. Their fete are swifte to shed bloude.
3:16 Destruccion ande wretchednes are in their wayes: Destruccion & wretchednes are in their wayes. Destruccion and wretchednes are in their wayes. Destruccion & wrechidnes are in their wayes,
3:17 And the waye of peace have they nott knowen. And the waye of peace they have not knowen. And the waye of peace they haue not knowē. and ye waye of peace haue they not knowne.
3:18 There is no feare of God before their eyes. There is no feare of God before their eyes. There is no feare of God before their eyes. There is no feare of God before their eyes.
3:19 Ye and we knowe that whatsoever the lawe sayth/ he sayth itt to them which are vnder the lawe: That all mouthes maye be stopped/ and all the worlde be subdued to God/ Ye and we knowe that whatsoever ye lawe sayth/ he sayth it to them which are vnder the lawe. That all mouthes maye be stopped and all the worlde be subdued to god/ Ye & we knowe that whatsoeuer the lawe sayth/ he sayth it to them which are vnder the lawe. That all mouthes maye be stopped/ and all the worlde be subdued to God/ But we knowe, yt, what soeuer the lawe sayeth, it sayeth it vnto them which are vnder the lawe, yt euery mouthe maye be stopped, & yt all the worlde maye be detter vnto God,
3:20 be cause that by the dedes of the lawe/ shall no flesshe be iustified in the sight off god. For by the lawe cōmeth the knowledge off synne. because that by ye dedes of the lawe/ shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne. because that by the dedes of the lawe/ shall no flesshe be iustified in the sight of God. For by the lawe commeth the knowledge of synne. because yt by ye dedes of the lawe no flesh maye be iustified in his sighte. For by the lawe commeth but the knowlege of synne.
3:21 Nowe verely is the rightewesnes that cōmeth of God declared with out the fulfillīge of the lawe havynge witnes yet of the lawe/ and of the prophetſ. Now verely is ye rigtewesnes that cōmeth of God declared without the fulfillinge of ye lawe/ havinge witnes yet of ye lawe & of the Prophetſ. Now verely is the rightewesnes that commeth of God declared with out the fulfillinge of the lawe/ hauinge witnes yet of the lawe and of the Prophetes. But now without addinge to of ye lawe is the righteousnes which avayleth before God, declared, hauynge witnesse of ye lawe and the prophetes:
3:22 The rightewesnes no dout which ys goode before God cōmeth by the fayth off Iesus Christe vnto all/ and apon all thē that beleve. For there is no differēce/ The rightewesnes no dout which is good before God/ cōmeth by ye fayth of Iesus Christ/ vnto all & vpon all that beleve. Ther is no differēce: The rightewesnes no dout which is good before God/ commeth by the fayth of Iesus Christ/ vnto all and vpon all that beleue. Ther is no difference: but I speake of ye righteousnes before God, which cōmeth by the faith on Iesus Christ, vnto all, and vpō all them that beleue. For here is no difference.
3:23 all have synned/ ād lacke the prayse that is off valoure before God: for all have synned/ & lacke the prayse yt is of valoure before God: for all haue synned/ and lacke the prayse that is of valoure before God: For they are all synners, and wāte the prayse that God shulde haue of thē,
3:24 but are iustified frely by his grace/ through the redemcion that is in Christ Iesu/ but are iustified frely by his grace/ through the redemcion that is in Christ Iesu/ but are iustified frely by his grace/ through the redempcion that is in Christ Iesu/ but without deseruynge are they made righteous euē by his grace, thorow the redempcion that is done by Christ Iesu,
3:25 whom God hath made a seate of mercy thorow faith in his bloud/ to shewe the rightewesnes which before hym is of valoure/ in that he forgeveth the synnes thatt are passhed/ which God did suffre whom God hath made a seate of mercy thorow faith in his bloud/ to shewe ye rightewesnes which before him is of valoure/ in yt he forgeveth ye synnes yt are passed/ which God dyd suffre whom God hath made a seate of mercy thorow fayth in his bloud/ to shewe the rightewesnes which before him is of valoure/ in that he forgeueth the synnes that are passed/ whom God hath set forth for a Mercyseate thorow faith in his bloude, to shewe the righteousnes which avayleth before him, in that he forgeueth the synnes, which were done before vnder the sufferaunce of God, which he suffred,
3:26 to shewe at this tyme: the rightewesnes that is alowed off hym/ that he myght be counted iuste/ ād a iustifiar of hym which belevith on Iesus. to shewe at this tyme/ ye rightewesnes yt is alowed of him/ yt he myght be coūted iuste/ & a iustifiar of him which belevith on Iesus. which God dyd suffre to shewe at this tyme/ the rightewesnes that is alowed of him/ that he myght be counted iuste/ and a iustifiar of him which beleueth on Iesus. that at this tyme he mighte shewe ye righteousnes which avayleth before him: yt he onely mighte be righteous, & the righteous maker of him which is of the faith on Iesus.
3:27 Where is then thy reioysynge? Hitt is excluded. By what lawe? by the lawe of workſ? Naye: but by the lawe of fayth. Where is then thy reioysinge? It is excluded. By what lawe? by ye lawe of workes? Naye: but by the lawe of fayth. Where is then thy reioysinge? It is excluded. By what lawe? by the lawe of workes? Naye: but by the lawe of fayth. Where is now then thy reioysinge? It is excluded. By what lawe? By the lawe of workes? Nay, but by the lawe of faith.
3:28 We suppose therfore that a mā is iustified by fayth with out the dedes of the lawe. For we suppose that a man is iustified by fayth without the dedes of ye lawe. For we suppose that a man is iustified by fayth with out the dedes of the lawe. We holde therfore that a man is iustified by faith, without the workes of the lawe.
3:29 Ys he the god of the iewes only? Ys he not also the god off the gētyls? He is noo doute/ god also of the gentyls. Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes/ evē of the Gentyles also. Is he the God of the Iewes only? Is he not also the God of the gentyls? Yes/ euen of the Gentyls also. Or is God the God of the Iewes onely? Is he not also the God of the Heythen? Yes verely the God of the Heythen also,
3:30 For it is god only which iustifieth circumcision/ which is off faith: ād vncircumcision throw fayth. For it is God only which iustifieth circumcision which is of fayth/ & vncircumcision thorow fayth. For it is God only which iustifieth circumcision which is of fayth/ and vncircumcision thorow fayth. for so moch as he is the God onely that iustifieth the circumcision which is of faith, and the vncircūcision thorow faith.
3:31 Do we then destroye the lawe throw fayth? God forbid. We rather mayntayne the lawe. Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe. Do we then destroye the lawe thorow fayth? God forbyd. But we rather mayntayne the lawe. Destroye we then the lawe thorow faith? God forbyd. But we mantayne the lawe.

 

Leave a Reply

Your email address will not be published. Required fields are marked *