| | | English | Latin |
| 3 | 1 | What advantage then hath the Jew: or what is the profit of circumcision? | quid ergo amplius est Iudaeo aut quae utilitas circumcisionis |
| 3 | 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 | 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 |
| 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. | est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris |
| 3 | 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 Deus qui infert iram secundum hominem dico |
| 3 | 6 | (I speak according to man.) God forbid! Otherwise how shall God judge this world? | absit alioquin quomodo iudicabit Deus 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? | si enim veritas Dei in meo mendacio abundavit in gloriam ipsius quid adhuc et ego tamquam peccator iudicor |
| 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. | et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta 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. | quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse |
| 3 | 10 | As it is written: There is not any man just. | sicut scriptum est quia non est iustus quisquam |
| 3 | 11 | There is none that understandeth: there is none that seeketh after God. | non est intellegens 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. | 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. | sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorum |
| 3 | 14 | Whose mouth is full of cursing and bitterness: | quorum os maledictione et amaritudine plenum est |
| 3 | 15 | Their feet swift to shed blood: | veloces pedes eorum ad effundendum sanguinem |
| 3 | 16 | Destruction and misery in their ways: | contritio et infelicitas in viis eorum |
| 3 | 17 | And the way of peace they have not known. | et viam pacis non cognoverunt |
| 3 | 18 | There is no fear of God before their eyes. | 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. | scimus autem quoniam quaecumque lex loquitur his 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. | quia ex operibus legis non iustificabitur 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. | nunc autem sine lege iustitia 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. | iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio |
| 3 | 23 | For all have sinned and do need the glory of God. | omnes enim peccaverunt et egent gloriam Dei |
| 3 | 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 |
| 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, | quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium 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 | in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu |
| 3 | 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 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. | arbitramur enim iustificari 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. | an Iudaeorum Deus tantum nonne et gentium immo et gentium |
| 3 | 30 | For it is one God that justifieth circumcision by faith and uncircumcision through faith. | quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem |
| 3 | 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 |