Chapter 3

Stephens 1550 Textus Receptus
ti oun to perisson tou ioudaiou h tiV h wfeleia thV peritomhV

Scrivener 1894 Textus Receptus
ti oun to perisson tou ioudaiou h tiV h wfeleia thV peritomhV

Byzantine Majority
ti oun to perisson tou ioudaiou h tiV h wfeleia thV peritomhV

Alexandrian
ti oun to perisson tou ioudaiou h tiV h wfeleia thV peritomhV

Latin Vulgate
3:1 quid ergo amplius est Iudaeo aut quae utilitas circumcisionis

King James Version
3:1 What advantage then hath the Jew? or what profit [is there] of circumcision?

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

Bible in Basic English
3:1 How then is the Jew better off? or what profit is there in circumcision?

Darby's English Translation
3:1 What then is the superiority of the Jew? or what the profit of circumcision?

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

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

Weymouth New Testament
3:1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?

World English Bible
3:1 Then what advantage does the Jew have? Or what is the profit of circumcision?

Young's Literal Translation
3:1 What, then, is the superiority of the Jew? or what the profit of the circumcision?

Stephens 1550 Textus Receptus
polu kata panta tropon prwton men gar oti episteuqhsan ta logia tou qeou

Scrivener 1894 Textus Receptus
polu kata panta tropon prwton men gar oti episteuqhsan ta logia tou qeou

Byzantine Majority
polu kata panta tropon prwton men gar oti episteuqhsan ta logia tou qeou

Alexandrian
polu kata panta tropon prwton men [gar] oti episteuqhsan ta logia tou qeou

Latin Vulgate
3:2 multum per omnem modum primum quidem quia credita sunt illis eloquia Dei

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

American Standard Version
3:2 Much every way: first of all, that they were intrusted with the oracles of God.

Bible in Basic English
3:2 Much in every way: first of all because the words of God were given to them.

Darby's English Translation
3:2 Much every way: and first, indeed, that to them were entrusted the oracles of God.

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

Noah Webster Bible
3:2 Much every way: chiefly, because that to them were committed the oracles of God.

Weymouth New Testament
3:2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.

World English Bible
3:2 Much in every way! Because first of all, that they were entrusted with the oracles of God.

Young's Literal Translation
3:2 much in every way; for first, indeed, that they were intrusted with the oracles of God;

Stephens 1550 Textus Receptus
ti gar ei hpisthsan tineV mh h apistia autwn thn pistin tou qeou katarghsei

Scrivener 1894 Textus Receptus
ti gar ei hpisthsan tineV mh h apistia autwn thn pistin tou qeou katarghsei

Byzantine Majority
ti gar ei hpisthsan tineV mh h apistia autwn thn pistin tou qeou katarghsei

Alexandrian
ti gar ei hpisthsan tineV mh h apistia autwn thn pistin tou qeou katarghsei

Latin Vulgate
3:3 quid enim si quidam illorum non crediderunt numquid incredulitas illorum fidem Dei evacuabit absit

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

American Standard Version
3:3 For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?

Bible in Basic English
3:3 And if some have no faith, will that make the faith of God without effect?

Darby's English Translation
3:3 For what? if some have not believed, shall their unbelief make the faith of God of none effect?

Douay Rheims
3:3 For what if some of them have not believed? shall their unbelief make the faith of God without effect? God forbid.

Noah Webster Bible
3:3 For what if some did not believe? will their unbelief make the faith of God without effect?

Weymouth New Testament
3:3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?

World English Bible
3:3 For what if some were without faith? Will their lack of faith make of no effect the faithfulness of God?

Young's Literal Translation
3:3 for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?

Stephens 1550 Textus Receptus
mh genoito ginesqw de o qeoV alhqhV paV de anqrwpoV yeusthV kaqwV gegraptai opwV an dikaiwqhV en toiV logoiV sou kai nikhshs en tw krinesqai se

Scrivener 1894 Textus Receptus
mh genoito ginesqw de o qeoV alhqhV paV de anqrwpoV yeusthV kaqwV gegraptai opwV an dikaiwqhV en toiV logoiV sou kai nikhshs en tw krinesqai se

Byzantine Majority
mh genoito ginesqw de o qeoV alhqhV paV de anqrwpoV yeusthV kaqwV gegraptai opwV an dikaiwqhV en toiV logoiV sou kai nikhshs en tw krinesqai se

Alexandrian
mh genoito ginesqw de o qeoV alhqhV paV de anqrwpoV yeusthV kaqwV gegraptai opwV an dikaiwqhV en toiV logoiV sou kai nikhseis en tw krinesqai se

Latin Vulgate
3:4 est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris

King James Version
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.

American Standard Version
3:4 God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.

Bible in Basic English
3:4 In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.

Darby's English Translation
3:4 Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

Douay Rheims
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.

Noah Webster Bible
3:4 By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged.

Weymouth New Testament
3:4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."

World English Bible
3:4 Certainly not! 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."

Young's Literal Translation
3:4 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.`

Stephens 1550 Textus Receptus
ei de h adikia hmwn qeou dikaiosunhn sunisthsin ti eroumen mh adikoV o qeoV o epiferwn thn orghn kata anqrwpon legw

Scrivener 1894 Textus Receptus
ei de h adikia hmwn qeou dikaiosunhn sunisthsin ti eroumen mh adikoV o qeoV o epiferwn thn orghn kata anqrwpon legw

Byzantine Majority
ei de h adikia hmwn qeou dikaiosunhn sunisthsin ti eroumen mh adikoV o qeoV o epiferwn thn orghn kata anqrwpon legw

Alexandrian
ei de h adikia hmwn qeou dikaiosunhn sunisthsin ti eroumen mh adikoV o qeoV o epiferwn thn orghn kata anqrwpon legw

Latin Vulgate
3:5 si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dico

King James Version
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)

American Standard Version
3:5 But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)

Bible in Basic English
3:5 But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)?

Darby's English Translation
3:5 But if our unrighteousness commend God`s righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.

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

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

Weymouth New Testament
3:5 But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?

World English Bible
3:5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

Young's Literal Translation
3:5 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)

Stephens 1550 Textus Receptus
mh genoito epei pwV krinei o qeoV ton kosmon

Scrivener 1894 Textus Receptus
mh genoito epei pwV krinei o qeoV ton kosmon

Byzantine Majority
mh genoito epei pwV krinei o qeoV ton kosmon

Alexandrian
mh genoito epei pwV krinei o qeoV ton kosmon

Latin Vulgate
3:6 absit alioquin quomodo iudicabit Deus mundum

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

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

Bible in Basic English
3:6 In no way: because if it is so, how is God able to be the judge of all the world?

Darby's English Translation
3:6 Far be the thought: since how shall God judge the world?

Douay Rheims
3:6 (I speak according to man.) God forbid: otherwise how shall God judge this world?

Noah Webster Bible
3:6 By no means: for then how shall God judge the world?

Weymouth New Testament
3:6 No indeed; for in that case how shall He judge all mankind?)

World English Bible
3:6 Certainly not! For then how will God judge the world?

Young's Literal Translation
3:6 let it not be! since how shall God judge the world?

Stephens 1550 Textus Receptus
ei gar h alhqeia tou qeou en tw emw yeusmati eperisseusen eiV thn doxan autou ti eti kagw wV amartwloV krinomai

Scrivener 1894 Textus Receptus
ei gar h alhqeia tou qeou en tw emw yeusmati eperisseusen eiV thn doxan autou ti eti kagw wV amartwloV krinomai

Byzantine Majority
ei gar h alhqeia tou qeou en tw emw yeusmati eperisseusen eiV thn doxan autou ti eti kagw wV amartwloV krinomai

Alexandrian
ei de h alhqeia tou qeou en tw emw yeusmati eperisseusen eiV thn doxan autou ti eti kagw wV amartwloV krinomai

Latin Vulgate
3:7 si enim veritas Dei in meo mendacio abundavit in gloriam ipsius quid adhuc et ego tamquam peccator iudicor

King James Version
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?

American Standard Version
3:7 But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

Bible in Basic English
3:7 But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner?

Darby's English Translation
3:7 For if the truth of God, in my lie, has more abounded to his glory, why yet am *I* also judged as a sinner?

Douay Rheims
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?

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

Weymouth New Testament
3:7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner?

World English Bible
3:7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?

Young's Literal Translation
3:7 for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?

Stephens 1550 Textus Receptus
kai mh kaqwV blasfhmoumeqa kai kaqwV fasin tineV hmaV legein oti poihswmen ta kaka ina elqh ta agaqa wn to krima endikon estin

Scrivener 1894 Textus Receptus
kai mh kaqwV blasfhmoumeqa kai kaqwV fasin tineV hmaV legein oti poihswmen ta kaka ina elqh ta agaqa wn to krima endikon estin

Byzantine Majority
kai mh kaqwV blasfhmoumeqa kai kaqwV fasin tineV hmaV legein oti poihswmen ta kaka ina elqh ta agaqa wn to krima endikon estin

Alexandrian
kai mh kaqwV blasfhmoumeqa kai kaqwV fasin tineV hmaV legein oti poihswmen ta kaka ina elqh ta agaqa wn to krima endikon estin

Latin Vulgate
3:8 et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta est

King James Version
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.

American Standard Version
3:8 and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

Bible in Basic English
3:8 Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.

Darby's English Translation
3:8 and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.

Douay Rheims
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.

Noah Webster Bible
3:8 And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.

Weymouth New Testament
3:8 And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just.

World English Bible
3:8 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.

Young's Literal Translation
3:8 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.

Stephens 1550 Textus Receptus
ti oun proecomeqa ou pantwV prohtiasameqa gar ioudaiouV te kai ellhnaV pantaV uf amartian einai

Scrivener 1894 Textus Receptus
ti oun proecomeqa ou pantwV prohtiasameqa gar ioudaiouV te kai ellhnaV pantaV uf amartian einai

Byzantine Majority
ti oun proecomeqa ou pantwV prohtiasameqa gar ioudaiouV te kai ellhnaV pantaV uf amartian einai

Alexandrian
ti oun proecomeqa ou pantwV prohtiasameqa gar ioudaiouV te kai ellhnaV pantaV uf amartian einai

Latin Vulgate
3:9 quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse

King James Version
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;

American Standard Version
3:9 What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;

Bible in Basic English
3:9 What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin;

Darby's English Translation
3:9 What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:

Douay Rheims
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.

Noah Webster Bible
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;

Weymouth New Testament
3:9 What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.

World English Bible
3:9 What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin.

Young's Literal Translation
3:9 What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,

Stephens 1550 Textus Receptus
kaqwV gegraptai oti ouk estin dikaioV oude eiV

Scrivener 1894 Textus Receptus
kaqwV gegraptai oti ouk estin dikaioV oude eiV

Byzantine Majority
kaqwV gegraptai [oti] ouk estin dikaioV oude eiV

Alexandrian
kaqwV gegraptai oti ouk estin dikaioV oude eiV

Latin Vulgate
3:10 sicut scriptum est quia non est iustus quisquam

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

American Standard Version
3:10 as it is written, There is none righteous, no, not one;

Bible in Basic English
3:10 As it is said in the holy Writings, There is not one who does righteousness;

Darby's English Translation
3:10 according as it is written, There is not a righteous man, not even one;

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

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

Weymouth New Testament
3:10 Thus it stands written, "There is not one righteous man.

World English Bible
3:10 As it is written, "There is no one righteous. No, not one.

Young's Literal Translation
3:10 according as it hath been written -- `There is none righteous, not even one;

Stephens 1550 Textus Receptus
ouk estin o suniwn ouk estin o ekzhtwn ton qeon

Scrivener 1894 Textus Receptus
ouk estin o suniwn ouk estin o ekzhtwn ton qeon

Byzantine Majority
ouk estin o suniwn ouk estin o ekzhtwn ton qeon

Alexandrian
ouk estin o suniwn ouk estin o ekzhtwn ton qeon

Latin Vulgate
3:11 non est intellegens non est requirens Deum

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

American Standard Version
3:11 There is none that understandeth, There is none that seeketh after God;

Bible in Basic English
3:11 Not one who has the knowledge of what is right, not one who is a searcher after God;

Darby's English Translation
3:11 there is not the man that understands, there is not one that seeks after God.

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

Noah Webster Bible
3:11 There is none that understandeth, there is none that seeketh God.

Weymouth New Testament
3:11 There is not one who is really wise, nor one who is a diligent seeker after God.

World English Bible
3:11 There is no one who understands. There is no one who seeks after God.

Young's Literal Translation
3:11 There is none who is understanding, there is none who is seeking after God.

Stephens 1550 Textus Receptus
panteV exeklinan ama hcreiwqhsan ouk estin poiwn crhstothta ouk estin ewV enoV

Scrivener 1894 Textus Receptus
panteV exeklinan ama hcreiwqhsan ouk estin poiwn crhstothta ouk estin ewV enoV

Byzantine Majority
panteV exeklinan ama hcreiwqhsan ouk estin poiwn crhstothta ouk estin ewV enoV

Alexandrian
panteV exeklinan ama hcrewqhsan ouk estin o poiwn crhstothta [ouk estin] ewV enoV

Latin Vulgate
3:12 omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unum

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

American Standard Version
3:12 They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one:

Bible in Basic English
3:12 They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one:

Darby's English Translation
3:12 All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is not so much as one:

Douay Rheims
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.

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

Weymouth New Testament
3:12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one."

World English Bible
3:12 They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one."

Young's Literal Translation
3:12 All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.

Stephens 1550 Textus Receptus
tafoV anewgmenoV o larugx autwn taiV glwssaiV autwn edoliousan ioV aspidwn upo ta ceilh autwn

Scrivener 1894 Textus Receptus
tafoV anewgmenoV o larugx autwn taiV glwssaiV autwn edoliousan ioV aspidwn upo ta ceilh autwn

Byzantine Majority
tafoV anewgmenoV o larugx autwn taiV glwssaiV autwn edoliousan ioV aspidwn upo ta ceilh autwn

Alexandrian
tafoV anewgmenoV o larugx autwn taiV glwssaiV autwn edoliousan ioV aspidwn upo ta ceilh autwn

Latin Vulgate
3:13 sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorum

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

American Standard Version
3:13 Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:

Bible in Basic English
3:13 Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips:

Darby's English Translation
3:13 their throat is an open sepulchre; with their tongues they have used deceit; asps` poison is under their lips:

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

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

Weymouth New Testament
3:13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips."

World English Bible
3:13 "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips;"

Young's Literal Translation
3:13 A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips.

Stephens 1550 Textus Receptus
wn to stoma araV kai pikriaV gemei

Scrivener 1894 Textus Receptus
wn to stoma araV kai pikriaV gemei

Byzantine Majority
wn to stoma araV kai pikriaV gemei

Alexandrian
wn to stoma araV kai pikriaV gemei

Latin Vulgate
3:14 quorum os maledictione et amaritudine plenum est

King James Version
3:14 Whose mouth [is] full of cursing and bitterness:

American Standard Version
3:14 Whose mouth is full of cursing and bitterness:

Bible in Basic English
3:14 Whose mouth is full of curses and bitter words:

Darby's English Translation
3:14 whose mouth is full of cursing and bitterness;

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

Noah Webster Bible
3:14 Whose mouth is full of cursing and bitterness.

Weymouth New Testament
3:14 "Their mouths are full of cursing and bitterness."

World English Bible
3:14 "Whose mouth is full of cursing and bitterness."

Young's Literal Translation
3:14 Whose mouth is full of cursing and bitterness.

Stephens 1550 Textus Receptus
oxeiV oi podeV autwn ekceai aima

Scrivener 1894 Textus Receptus
oxeiV oi podeV autwn ekceai aima

Byzantine Majority
oxeiV oi podeV autwn ekceai aima

Alexandrian
oxeiV oi podeV autwn ekceai aima

Latin Vulgate
3:15 veloces pedes eorum ad effundendum sanguinem

King James Version
3:15 Their feet [are] swift to shed blood:

American Standard Version
3:15 Their feet are swift to shed blood;

Bible in Basic English
3:15 Their feet are quick in running after blood;

Darby's English Translation
3:15 swift their feet to shed blood;

Douay Rheims
3:15 Their feet swift to shed blood:

Noah Webster Bible
3:15 Their feet are swift to shed blood.

Weymouth New Testament
3:15 "Their feet move swiftly to shed blood.

World English Bible
3:15 "Their feet are swift to shed blood.

Young's Literal Translation
3:15 Swift are their feet to shed blood.

Stephens 1550 Textus Receptus
suntrimma kai talaipwria en taiV odoiV autwn

Scrivener 1894 Textus Receptus
suntrimma kai talaipwria en taiV odoiV autwn

Byzantine Majority
suntrimma kai talaipwria en taiV odoiV autwn

Alexandrian
suntrimma kai talaipwria en taiV odoiV autwn

Latin Vulgate
3:16 contritio et infelicitas in viis eorum

King James Version
3:16 Destruction and misery [are] in their ways:

American Standard Version
3:16 Destruction and misery are in their ways;

Bible in Basic English
3:16 Destruction and trouble are in their ways;

Darby's English Translation
3:16 ruin and misery are in their ways,

Douay Rheims
3:16 Destruction and misery in their ways:

Noah Webster Bible
3:16 Destruction and misery are in their ways:

Weymouth New Testament
3:16 Ruin and misery mark their path;

World English Bible
3:16 Destruction and misery are in their ways.

Young's Literal Translation
3:16 Ruin and misery are in their ways.

Stephens 1550 Textus Receptus
kai odon eirhnhV ouk egnwsan

Scrivener 1894 Textus Receptus
kai odon eirhnhV ouk egnwsan

Byzantine Majority
kai odon eirhnhV ouk egnwsan

Alexandrian
kai odon eirhnhV ouk egnwsan

Latin Vulgate
3:17 et viam pacis non cognoverunt

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

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

Bible in Basic English
3:17 And of the way of peace they have no knowledge:

Darby's English Translation
3:17 and way of peace they have not known:

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

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

Weymouth New Testament
3:17 and the way to peace they have not known."

World English Bible
3:17 The way of peace, they haven`t known."

Young's Literal Translation
3:17 And a way of peace they did not know.

Stephens 1550 Textus Receptus
ouk estin foboV qeou apenanti twn ofqalmwn autwn

Scrivener 1894 Textus Receptus
ouk estin foboV qeou apenanti twn ofqalmwn autwn

Byzantine Majority
ouk estin foboV qeou apenanti twn ofqalmwn autwn

Alexandrian
ouk estin foboV qeou apenanti twn ofqalmwn autwn

Latin Vulgate
3:18 non est timor Dei ante oculos eorum

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

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

Bible in Basic English
3:18 There is no fear of God before their eyes.

Darby's English Translation
3:18 there is no fear of God before their eyes.

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

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

Weymouth New Testament
3:18 "There is no fear of God before their eyes."

World English Bible
3:18 "There is no fear of God before their eyes."

Young's Literal Translation
3:18 There is no fear of God before their eyes.`

Stephens 1550 Textus Receptus
oidamen de oti osa o nomoV legei toiV en tw nomw lalei ina pan stoma fragh kai upodikoV genhtai paV o kosmoV tw qew

Scrivener 1894 Textus Receptus
oidamen de oti osa o nomoV legei toiV en tw nomw lalei ina pan stoma fragh kai upodikoV genhtai paV o kosmoV tw qew

Byzantine Majority
oidamen de oti osa o nomoV legei toiV en tw nomw lalei ina pan stoma fragh kai upodikoV genhtai paV o kosmoV tw qew

Alexandrian
oidamen de oti osa o nomoV legei toiV en tw nomw lalei ina pan stoma fragh kai upodikoV genhtai paV o kosmoV tw qew

Latin Vulgate
3:19 scimus autem quoniam quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus Deo

King James Version
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.

American Standard Version
3:19 Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:

Bible in Basic English
3:19 Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God:

Darby's English Translation
3:19 Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.

Douay Rheims
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.

Noah Webster Bible
3:19 Now we know that whatever things 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.

Weymouth New Testament
3:19 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.

World English Bible
3:19 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.

Young's Literal Translation
3:19 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;

Stephens 1550 Textus Receptus
dioti ex ergwn nomou ou dikaiwqhsetai pasa sarx enwpion autou dia gar nomou epignwsiV amartiaV

Scrivener 1894 Textus Receptus
dioti ex ergwn nomou ou dikaiwqhsetai pasa sarx enwpion autou dia gar nomou epignwsiV amartiaV

Byzantine Majority
dioti ex ergwn nomou ou dikaiwqhsetai pasa sarx enwpion autou dia gar nomou epignwsiV amartiaV

Alexandrian
dioti ex ergwn nomou ou dikaiwqhsetai pasa sarx enwpion autou dia gar nomou epignwsiV amartiaV

Latin Vulgate
3:20 quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccati

King James Version
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.

American Standard Version
3:20 because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.

Bible in Basic English
3:20 Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin.

Darby's English Translation
3:20 Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin.

Douay Rheims
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.

Noah Webster Bible
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.

Weymouth New Testament
3:20 For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin.

World English Bible
3:20 Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.

Young's Literal Translation
3:20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.

Stephens 1550 Textus Receptus
nuni de cwriV nomou dikaiosunh qeou pefanerwtai marturoumenh upo tou nomou kai twn profhtwn

Scrivener 1894 Textus Receptus
nuni de cwriV nomou dikaiosunh qeou pefanerwtai marturoumenh upo tou nomou kai twn profhtwn

Byzantine Majority
nuni de cwriV nomou dikaiosunh qeou pefanerwtai marturoumenh upo tou nomou kai twn profhtwn

Alexandrian
nuni de cwriV nomou dikaiosunh qeou pefanerwtai marturoumenh upo tou nomou kai twn profhtwn

Latin Vulgate
3:21 nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetis

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

American Standard Version
3:21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets, being witnessed by the law and the prophets;

Bible in Basic English
3:21 But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets;

Darby's English Translation
3:21 But now without law righteousness of God is manifested, borne witness to by the law and the prophets;

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

Noah Webster Bible
3:21 But now the righteousness of God without the law is manifested, being testified by the law and the prophets;

Weymouth New Testament
3:21 But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--

World English Bible
3:21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;

Young's Literal Translation
3:21 And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,

Stephens 1550 Textus Receptus
dikaiosunh de qeou dia pistewV ihsou cristou eiV pantaV kai epi pantas touV pisteuontaV ou gar estin diastolh

Scrivener 1894 Textus Receptus
dikaiosunh de qeou dia pistewV ihsou cristou eiV pantaV kai epi pantas touV pisteuontaV ou gar estin diastolh

Byzantine Majority
dikaiosunh de qeou dia pistewV ihsou cristou eiV pantaV kai epi pantas touV pisteuontaV ou gar estin diastolh

Alexandrian
dikaiosunh de qeou dia pistewV ihsou cristou eiV pantaV touV pisteuontaV ou gar estin diastolh

Latin Vulgate
3:22 iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio

King James Version
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:

American Standard Version
3:22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

Bible in Basic English
3:22 That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,

Darby's English Translation
3:22 righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;

Douay Rheims
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:

Noah Webster Bible
3:22 Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference:

Weymouth New Testament
3:22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;

World English Bible
3:22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,

Young's Literal Translation
3:22 and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,

Stephens 1550 Textus Receptus
panteV gar hmarton kai usterountai thV doxhV tou qeou

Scrivener 1894 Textus Receptus
panteV gar hmarton kai usterountai thV doxhV tou qeou

Byzantine Majority
panteV gar hmarton kai usterountai thV doxhV tou qeou

Alexandrian
panteV gar hmarton kai usterountai thV doxhV tou qeou

Latin Vulgate
3:23 omnes enim peccaverunt et egent gloriam Dei

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

American Standard Version
3:23 for all have sinned, and fall short of the glory of God;

Bible in Basic English
3:23 For all have done wrong and are far from the glory of God;

Darby's English Translation
3:23 for all have sinned, and come short of the glory of God;

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

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

Weymouth New Testament
3:23 for all alike have sinned, and all consciously come short of the glory of God,

World English Bible
3:23 for all have sinned, and fall short of the glory of God;

Young's Literal Translation
3:23 for all did sin, and are come short of the glory of God --

Stephens 1550 Textus Receptus
dikaioumenoi dwrean th autou cariti dia thV apolutrwsewV thV en cristw ihsou

Scrivener 1894 Textus Receptus
dikaioumenoi dwrean th autou cariti dia thV apolutrwsewV thV en cristw ihsou

Byzantine Majority
dikaioumenoi dwrean th autou cariti dia thV apolutrwsewV thV en cristw ihsou

Alexandrian
dikaioumenoi dwrean th autou cariti dia thV apolutrwsewV thV en cristw ihsou

Latin Vulgate
3:24 iustificati gratis per gratiam ipsius per redemptionem quae est in Christo Iesu

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

American Standard Version
3:24 being justified freely by his grace through the redemption that is in Christ Jesus:

Bible in Basic English
3:24 And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus:

Darby's English Translation
3:24 being justified freely by his grace through the redemption which is in Christ Jesus;

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

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

Weymouth New Testament
3:24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.

World English Bible
3:24 being justified freely by his grace through the redemption that is in Christ Jesus;

Young's Literal Translation
3:24 being declared righteous freely by His grace through the redemption that is in Christ Jesus,

Stephens 1550 Textus Receptus
on proeqeto o qeoV ilasthrion dia ths pistewV en tw autou aimati eiV endeixin thV dikaiosunhV autou dia thn paresin twn progegonotwn amarthmatwn

Scrivener 1894 Textus Receptus
on proeqeto o qeoV ilasthrion dia ths pistewV en tw autou aimati eiV endeixin thV dikaiosunhV autou dia thn paresin twn progegonotwn amarthmatwn

Byzantine Majority
on proeqeto o qeoV ilasthrion dia ths pistewV en tw autou aimati eiV endeixin thV dikaiosunhV autou dia thn paresin twn progegonotwn amarthmatwn

Alexandrian
on proeqeto o qeoV ilasthrion dia [ths] pistewV en tw autou aimati eiV endeixin thV dikaiosunhV autou dia thn paresin twn progegonotwn amarthmatwn

Latin Vulgate
3:25 quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium delictorum

King James Version
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;

American Standard Version
3:25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;

Bible in Basic English
3:25 Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;

Darby's English Translation
3:25 whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;

Douay Rheims
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,

Noah Webster Bible
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;

Weymouth New Testament
3:25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--

World English Bible
3:25 whom God set forth to be an atoning sacrifice, through faith, in his blood, to show his righteousness because of the passing over of the sins done before, in the forbearance of God;

Young's Literal Translation
3:25 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 --

Stephens 1550 Textus Receptus
en th anoch tou qeou proV endeixin thV dikaiosunhV autou en tw nun kairw eiV to einai auton dikaion kai dikaiounta ton ek pistewV ihsou

Scrivener 1894 Textus Receptus
en th anoch tou qeou proV endeixin thV dikaiosunhV autou en tw nun kairw eiV to einai auton dikaion kai dikaiounta ton ek pistewV ihsou

Byzantine Majority
en th anoch tou qeou proV endeixin thV dikaiosunhV autou en tw nun kairw eiV to einai auton dikaion kai dikaiounta ton ek pistewV ihsou

Alexandrian
en th anoch tou qeou proV thn endeixin thV dikaiosunhV autou en tw nun kairw eiV to einai auton dikaion kai dikaiounta ton ek pistewV ihsou

Latin Vulgate
3:26 in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu

King James Version
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.

American Standard Version
3:26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.

Bible in Basic English
3:26 And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus.

Darby's English Translation
3:26 for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus.

Douay Rheims
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.

Noah Webster Bible
3:26 To declare, I say, at this time his righteousness: that he may be just, and the justifier of him who believeth in Jesus.

Weymouth New Testament
3:26 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.

World English Bible
3:26 for the showing of his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.

Young's Literal Translation
3:26 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.

Stephens 1550 Textus Receptus
pou oun h kauchsiV exekleisqh dia poiou nomou twn ergwn ouci alla dia nomou pistewV

Scrivener 1894 Textus Receptus
pou oun h kauchsiV exekleisqh dia poiou nomou twn ergwn ouci alla dia nomou pistewV

Byzantine Majority
pou oun h kauchsiV exekleisqh dia poiou nomou twn ergwn ouci alla dia nomou pistewV

Alexandrian
pou oun h kauchsiV exekleisqh dia poiou nomou twn ergwn ouci alla dia nomou pistewV

Latin Vulgate
3:27 ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fidei

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

American Standard Version
3:27 Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

Bible in Basic English
3:27 What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith.

Darby's English Translation
3:27 Where then is boasting? It has been excluded. By what law? of works? Nay, but by law of faith;

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

Noah Webster Bible
3:27 Where is boasting then? It is excluded. By what law? of works? No; but by the law of faith.

Weymouth New Testament
3:27 Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.

World English Bible
3:27 Where then is the boasting? It is excluded. By what manner of law? Of works? No, but by a law of faith.

Young's Literal Translation
3:27 Where then is the boasting? it was excluded; by what law? of works? no, but by a law of faith:

Stephens 1550 Textus Receptus
logizomeqa oun pistei dikaiousqai anqrwpon cwriV ergwn nomou

Scrivener 1894 Textus Receptus
logizomeqa oun pistei dikaiousqai anqrwpon cwriV ergwn nomou

Byzantine Majority
logizomeqa oun pistei dikaiousqai anqrwpon cwriV ergwn nomou

Alexandrian
logizomeqa gar dikaiousqai pistei anqrwpon cwriV ergwn nomou

Latin Vulgate
3:28 arbitramur enim iustificari hominem per fidem sine operibus legis

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

American Standard Version
3:28 We reckon therefore that a man is justified by faith apart from the works of the law.

Bible in Basic English
3:28 For this reason, then, a man may get righteousness by faith without the works of the law.

Darby's English Translation
3:28 for we reckon that a man is justified by faith, without works of law.

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

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

Weymouth New Testament
3:28 For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law.

World English Bible
3:28 We maintain therefore that a man is justified by faith apart from the works of the law.

Young's Literal Translation
3:28 therefore do we reckon a man to be declared righteous by faith, apart from works of law.

Stephens 1550 Textus Receptus
h ioudaiwn o qeoV monon ouci de kai eqnwn nai kai eqnwn

Scrivener 1894 Textus Receptus
h ioudaiwn o qeoV monon ouci de kai eqnwn nai kai eqnwn

Byzantine Majority
h ioudaiwn o qeoV monon ouci de kai eqnwn nai kai eqnwn

Alexandrian
h ioudaiwn o qeoV monon ouci kai eqnwn nai kai eqnwn

Latin Vulgate
3:29 an Iudaeorum Deus tantum nonne et gentium immo et gentium

King James Version
3:29 [Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

American Standard Version
3:29 Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:

Bible in Basic English
3:29 Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles:

Darby's English Translation
3:29 Is God the God of Jews only? is he not of the nations also? Yea, of nations also:

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

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

Weymouth New Testament
3:29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,

World English Bible
3:29 Or is God the God of Jews only? Isn`t he the God of Gentiles also? Yes, of Gentiles also,

Young's Literal Translation
3:29 The God of Jews only is He, and not also of nations?

Stephens 1550 Textus Receptus
epeiper eiV o qeoV oV dikaiwsei peritomhn ek pistewV kai akrobustian dia thV pistewV

Scrivener 1894 Textus Receptus
epeiper eiV o qeoV oV dikaiwsei peritomhn ek pistewV kai akrobustian dia thV pistewV

Byzantine Majority
epeiper eiV o qeoV oV dikaiwsei peritomhn ek pistewV kai akrobustian dia thV pistewV

Alexandrian
eiper eiV o qeoV oV dikaiwsei peritomhn ek pistewV kai akrobustian dia thV pistewV

Latin Vulgate
3:30 quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem

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

American Standard Version
3:30 if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Bible in Basic English
3:30 If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision.

Darby's English Translation
3:30 since indeed it is one God who shall justify the circumcision on the principle of faith, and uncircumcision by faith.

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

Noah Webster Bible
3:30 Seeing it is one God who will justify the circumcision by faith, and uncircumcision through faith.

Weymouth New Testament
3:30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.

World English Bible
3:30 if it is so that God is one. He will justify the circumcised by faith, and the uncircumcised through faith.

Young's Literal Translation
3:30 yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.

Stephens 1550 Textus Receptus
nomon oun katargoumen dia thV pistewV mh genoito alla nomon istwmen

Scrivener 1894 Textus Receptus
nomon oun katargoumen dia thV pistewV mh genoito alla nomon istwmen

Byzantine Majority
nomon oun katargoumen dia thV pistewV mh genoito alla nomon istwmen

Alexandrian
nomon oun katargoumen dia thV pistewV mh genoito alla nomon istanomen

Latin Vulgate
3:31 legem ergo destruimus per fidem absit sed legem statuimus

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

American Standard Version
3:31 Do we then make the law of none effect through faith? God forbid: nay, we establish the law.

Bible in Basic English
3:31 Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.

Darby's English Translation
3:31 Do we then make void law by faith? Far be the thought: no, but we establish law.

Douay Rheims
3:31 Do we, then, destroy the law through faith? God forbid: but we establish the law.

Noah Webster Bible
3:31 Do we then make void the law through faith? By no means: but we establish the law.

Weymouth New Testament
3:31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.

World English Bible
3:31 Do we then make the law of no effect through faith? Certainly not! No, we establish the law.

Young's Literal Translation
3:31 Law then do we make useless through the faith? let it not be! yea, we do establish law.