Romanos · Nuevo Testamento de Tyndale (1534)
Romanos 3 Nuevo Testamento de Tyndale (1534)
Audio: World English Bible (WEB), en inglés, leído por Winfred W. Henson · Sobre las grabaciones
Notas sobre este texto (1)
- New Testament only; original spelling.
1 What preferment then hath the Iewe? other what a vauntageth circumcision?
1 Then what advantage does the Jew have? Or what is the profit of circumcision?
2 Surely very moche. Fyrst vnto them was committed the worde of God
2 Much in every way! Because first of all, they were entrusted with the revelations of God.
3 What then though some of them did not beleve? shall their vnbeleve make the promes of god with out effecte?
3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
4 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.
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.”
5 Yf oure vnrightewesnes make the rightewesnes of God more excellent: what shall we saye? Is God vnrighteous which taketh vengeauce? I speake after the maner of men.
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.
6 God forbid. For how then shall God iudge the worlde?
6 May it never be! For then how will God judge the world?
7 Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner?
7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
8 and 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.
8 Why not (as we are slanderously reported, and as some affirm that we say), “Let’s do evil, that good may come?” Those who say so are justly condemned.
9 What saye we then? Are we better then they? No in no wyse. For we have all ready proved how that both Iewes and Gentils are all vnder synne
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.
10 as it is writte: There is none righteous no not one:
10 As it is written, “There is no one righteous; no, not one.
11 There is none that vnderstondith there is none that seketh after God
11 There is no one who understands. There is no one who seeks after God.
12 they are all gone out of the waye they are all made vnprofytable ther is none that doeth good no not one.
12 They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
13 Their throte is an open sepulchre with their tounges they have disceaved: the poyson of Aspes is vnder their lippes.
13 “Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”
14 Whose mouthes are full of coursynge and bitternes.
14 “Their mouth is full of cursing and bitterness.”
15 Their fete are swyfte to sheed bloud.
15 “Their feet are swift to shed blood.
16 Destruccion and wretchednes are in their wayes.
16 Destruction and misery are in their ways.
17 And the waye of peace they have not knowen.
17 The way of peace, they haven’t known.”
18 There is no feare of God before their eyes.
18 “There is no fear of God before their eyes.”
19 Ye and we knowe that whatsoever 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 because that by the dedes of the lawe shall no flesshe be iustified in the sight of God.
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.
20 For by the lawe commeth the knowledge of synne.
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.
21 Now verely is the rightewesnes that cometh of God declared without the fulfillinge of the lawe havinge witnes yet of the lawe and of the Prophetes.
21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
22 The rightewesnes no dout which is good before God cometh by the fayth of Iesus Christ vnto all and vpon all that beleve. Ther is no difference:
22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
23 for all have synned and lacke the prayse that is of valoure before God:
23 for all have sinned, and fall short of the glory of God;
24 but are iustified frely by his grace through the redempcion that is in Christ Iesu
24 being justified freely by his grace through the redemption that is in Christ Jesus,
25 whom God hath made a seate of mercy thorow faith in his bloud to shewe the rightewesnes which before him is of valoure in that he forgeveth the synnes that are passed which God dyd suffre
25 whom God sent to be an atoning sacrifice through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance;
26 to shewe at this tyme the rightewesnes that is alowed of him that he myght be counted iuste and a iustifiar of him which belevith on Iesus.
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.
27 Where is then thy reioysinge? It is excluded. By what lawe? by the lawe of workes? Naye: but by the lawe of fayth.
27 Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28 For we suppose that a man is iustified by fayth without the dedes of the lawe.
28 We maintain therefore that a man is justified by faith apart from the works of the law.
29 Is he the God of the Iewes only? Is he not also the God of the Gentyls? Yes even of the Gentyles also.
29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
30 For it is God only which iustifieth circumcision which is of fayth and vncircumcision thorow fayth.
30 since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.
31 Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
31 Do we then nullify the law through faith? May it never be! No, we establish the law.
Referencias cruzadas (30)
Pasajes relacionados con cada versículo, del Treasury of Scripture Knowledge, tal como los reúnen y ordenan los lectores de OpenBible.info.
- 1 Romanos 2:25–29; Génesis 25:32; Eclesiastés 6:8; Eclesiastés 6:11; Hebreos 13:9
- 2 Romanos 9:4; Hechos 7:38; Salmo 147:19–20; Nehemías 9:13–14; 1 Corintios 9:17
- 3 2 Timoteo 2:13; Hebreos 4:2; Romanos 9:6; Tito 1:1–2; Isaías 55:11
- 4 Salmo 51:4; Salmo 116:11; Gálatas 2:17; Hebreos 6:18; Tito 1:2
- 5 Romanos 6:19; Gálatas 3:15; 1 Corintios 9:8; Romanos 2:5; Romanos 9:18–20
- 6 Génesis 18:25; Hechos 17:31; Job 8:3; Salmo 98:9; Salmo 50:6
- 7 Romanos 3:4; Romanos 9:19–20; Hechos 13:27–29; 2 Reyes 8:10–15; Isaías 10:6–7
- 8 Romanos 6:1; Romanos 6:15; Romanos 5:20; Romanos 7:7; 1 Pedro 3:16–17
- 9 Gálatas 3:22; Romanos 6:15; Isaías 65:5; Romanos 11:32; Romanos 3:22–23
- 10 Salmo 53:1–3; Salmo 14:1–3; Romanos 3:23; 1 Juan 1:8–10; Job 15:14
- 11 Salmo 14:2–4; Salmo 53:2; Tito 3:3; Oseas 4:6; Romanos 8:7
- 12 Salmo 14:3; Eclesiastés 7:20; Isaías 59:8; Isaías 64:6; Isaías 53:6
- 13 Salmo 5:9; Salmo 140:3; Mateo 23:27–28; Jeremías 9:3–5; Salmo 57:4
- 14 Salmo 10:7; Salmo 109:17–18; Salmo 59:12; Santiago 3:10
- 15 Isaías 59:7–8; Proverbios 1:16; Proverbios 6:18
- 17 Isaías 59:8; Romanos 5:1; Lucas 1:79; Mateo 7:14; Isaías 57:21
- 18 Salmo 36:1; Proverbios 23:17; Proverbios 16:6; Proverbios 8:13; Apocalipsis 19:5
- 19 Gálatas 3:10; Gálatas 3:22–23; Romanos 2:12–18; Romanos 3:9; Gálatas 5:18
- 20 Gálatas 2:16; Hechos 13:39; Romanos 3:28; Gálatas 2:19; Romanos 4:15
- 21 Hechos 10:43; Jeremías 33:16; Filipenses 3:9; Jeremías 23:5–6; Gálatas 3:8
- 22 Romanos 10:12; Gálatas 3:28; Romanos 8:1; Gálatas 2:16; Romanos 5:1–11
- 23 Eclesiastés 7:20; 1 Juan 1:8–10; Romanos 3:9; Gálatas 3:22; Romanos 11:32
- 24 1 Pedro 1:18–19; Tito 3:5–7; Colosenses 1:14; Efesios 1:6–7; Romanos 5:9
- 25 Romanos 3:23–24; 1 Pedro 1:18–20; 1 Juan 4:10; 1 Juan 2:2; Colosenses 1:20–23
- 26 Deuteronomio 32:4; Romanos 4:5; Hechos 13:38–39; Romanos 3:30; Sofonías 3:5
- 27 Romanos 4:2; Romanos 2:23; 1 Corintios 1:29–31; Gálatas 3:22; Romanos 2:17
- 28 Tito 3:7; Gálatas 2:16; Gálatas 3:24; Gálatas 3:8; Romanos 3:26
- 29 Colosenses 3:11; Zacarías 2:11; Efesios 3:6; Gálatas 3:14; Gálatas 3:25–29
- 30 Gálatas 3:8; Gálatas 3:20; Filipenses 3:3; Colosenses 2:10–11; Gálatas 5:6
- 31 Gálatas 2:21; Mateo 5:17; Romanos 13:8–10; Romanos 10:4; Romanos 8:4
Referencias cruzadas: OpenBible.info (CC BY), tomadas sobre todo del Treasury of Scripture Knowledge (dominio público). · Fuentes y licencias
Lo que dijeron los Padres
Pasajes de los Padres de la Iglesia que comentan o citan este capítulo, tal como aparecen en la edición de Schaff (traducciones inglesas del siglo XIX, de dominio público). Los textos están en inglés.
Cómo se eligieron
«Comentario» es el comienzo de una homilía o exposición sobre este capítulo (homilías de san Juan Crisóstomo; tratados, sermones y comentarios a los Salmos de san Agustín). «Cita» es una frase en la que las notas de la propia edición identifican la cita de un versículo de este capítulo; solo se conserva si el texto coincide con el versículo. Solo se usan obras de autoría segura. Los Salmos siguen la numeración hebrea (Agustín usa la de los Setenta: su Salmo 50 es aquí el 51).
He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith.
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 11 (1889)
And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable," they maintain to be said concerning ignorance of Bythus.
… in many other significations; and among these various usages, a frequent one is to use flesh for man himself, the nature of man taking the part for the whole, as in the words, "By the deeds of the law there shall no flesh be justified;" for what does he mean here by "no flesh" but "no man?" And this, indeed, …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 2 (1887)
God forbid! yea, we establish the law." For since the law was laboring at this, to make man righteous, but had not power, He came and brought in the way of righteousness by faith, and so established that which the law desired: and what the law could not by letters, this He accomplished by faith.
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 10 (1888)
for the godly man is perished out of the earth, and there is none that doeth right among men: and again, They are all gone out of the way, they are together became unprofitable; there is none that doeth good, no, not one: and again, Cursing and stealing, and adultery, and murder are poured out upon the land.
Leer en contexto · Nicene and Post-Nicene Fathers, series 2, vol. 7 (1894)