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Romains 3

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1What then is the advantage of the Jew? Or what is the profit of the circumcision? 2Much in every way. For first indeed, they were entrusted with the words of God. 3For what if some disbelieved? Will their unbelief nullify the faithfulness of God? 4May it not be. But let God be true, and every man a liar, just as it is written: “So that you may be justified in your words, and prevail when you are judged.” 5But if our unrighteousness commends God's righteousness, what will we say? Is the God who inflicts wrath unrighteous? I speak according to man. 6May it not be. Otherwise, how will God judge the world? 7For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 8And why not say (just as we are slanderously reported, and just as some affirm that we say), “Let us do evil, that good things may come”? Their judgment is just. 9What then? Are we better? Not at all; for we previously charged both Jews and Greeks to be all under sin, 10just as it is written: “There is none righteous, not even one; 11there is not the one who understands, there is not the one who seeks after God; 12all have turned aside, together they have become unprofitable; there is not the one who does good, there is not even one.” 13“Their throat is an opened tomb; with their tongues they practiced deceit.” “The poison of vipers is under their lips.” 14“Whose mouth is full of cursing and bitterness.” 15“Their feet are swift to shed blood; 16destruction and misery are in their ways; 17and the way of peace they have not known.” 18“There is no fear of God before their eyes.” 19Now we know that whatever the law says, it speaks to those in the law, so that every mouth may be closed, and all the world may become liable to judgment to God. 20Because by works of law no flesh will be justified before him; for through the law comes the knowledge of sin. 21But now apart from the law the righteousness of God has been manifested, being testified to by the law and the prophets, 22the righteousness of God through the faith of Jesus Christ to all and on all those who believe. For there is no distinction, 23for all have sinned and fall short of the glory of God, 24being justified freely by his grace through the redemption that is in Christ Jesus, 25whom God set forth as a mercy seat through faith in his blood, for a demonstration of his righteousness because of the passing over of previously committed sins in the forbearance of God; 26for the demonstration of his righteousness in the present time, so that he might be just and the justifier of the one who has faith in Jesus. 27Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28For we reckon that a person is justified by faith apart from works of law. 29Or is God the God of Jews only, and not also of Gentiles? Yes, of Gentiles also, 30since there is one God who will justify the circumcision out of faith and the uncircumcision through the faith. 31Do we then nullify the law through the faith? May it not be! Rather, we establish the law.

Rendu généré par l’IA, et non une traduction humaine. Lire Romains 3 dans Nouvelle Bible du Consensus →

Passages controversés dans ce chapitre

  • La foi et les œuvres

    La manière dont les passages du Nouveau Testament sur la justification par la foi et la nécessité des œuvres sont lus ensemble — ou séparés — façonne l'enseignement chrétien sur la grâce, l'obéissance et la responsabilité sociale.

Ce sur quoi les traditions s’accordent

Across all traditions, it is universally affirmed that all humanity, both Jew and Gentile, is under the power of sin and accountable to God. There is also wide agreement that Jews possessed a historical and covenantal advantage by being entrusted with God's written revelation, and that the primary theological function of the law is to silence humanity and reveal the knowledge of sin, acting distinctly from the gospel promise. However, the mechanics of salvation are sharply disputed; traditions… Connectez-vous pour lire le consensus complet →

Là où les traditions diffèrent

  • The catalog of human wickedness in verses 10-18 demonstrates the total depravity and absolute corruption of human nature apart from grace.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; restorationist: DENY

  • The 'works of the law' excluded from justification refer specifically to the ceremonial and ritual markers of the Mosaic covenant.

    catholic: QUALIFY; orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: QUALIFY

  • The 'works of the law' excluded from justification refer to acts performed by human strength prior to grace, not to works animated by infused charity.

    catholic: AFFIRM; lutheran: DENY; reformed: DENY

  • The 'righteousness of God' refers to the divine justice by which God transforms humans and makes them inherently righteous through grace.

    catholic: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY

  • The 'righteousness of God' signifies God's covenant faithfulness in uniting Jews and Gentiles into a single, multi-ethnic family.

    anglican: QUALIFY

  • The universal declaration that 'all have sinned' refers to active, personal transgression rather than inherited original guilt.

    baptist: QUALIFY; methodist: DENY; restorationist: AFFIRM

  • Justification is a forensic declaration by God based entirely on Christ's propitiation and imputed righteousness, excluding all human merit.

    catholic: DENY; orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM

  • The addition of the word 'alone' represents the proper theological and linguistic sense of Paul's conclusion regarding justification by faith.

    catholic: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM

  • Justification by faith is the foundational, objective work of grace that strictly precedes sanctification and the baptism in the Holy Spirit.

    catholic: DENY; pentecostal: AFFIRM

  • Faith is the beginning and root of justification, but it cannot justify if it is a standalone faith devoid of charity.

    catholic: AFFIRM; lutheran: DENY; reformed: DENY

  • Christ's death is a penal substitutionary propitiation that definitively satisfies divine wrath and justice.

    orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; pentecostal: AFFIRM

  • Christ is identified typologically as the 'mercy seat' (hilasterion), emphasizing a therapeutic and liturgical encounter rather than a penal substitutionary mechanism.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; baptist: DENY

  • The term 'hilasterion' points typologically to the antitypical mercy seat of the heavenly sanctuary where the demands of the broken law are met.

    oriental-orthodox: QUALIFY; adventist: AFFIRM

  • The 'law of faith' represents the active, transformative conditions of the gospel rather than mere mental assent.

    catholic: AFFIRM; lutheran: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • Faith establishes the law by enabling believers to pursue holiness and fulfill the moral law through active discipleship and love.

    catholic: AFFIRM; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM

  • The Eucharistic altar is liturgically approached as the true mercy seat where Christ's propitiatory sacrifice is encountered for the remission of sins.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: QUALIFY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

Paul addresses the implications of his preceding argument: while the Jews possess the profound advantage of being entrusted with God's oracles (vv. 1-2), human unfaithfulness does not nullify God's faithfulness (vv. 3-4). Yet, possessing the law does not exempt one from judgment. Drawing on a catena of scriptural citations (vv. 10-18), Paul establishes that 'all are under sin' (v. 9) and the whole world is held accountable (v. 19). The law provides the knowledge of sin but cannot justify (v. 20). Instead, a righteousness from God is revealed apart from the law (v. 21). Because all have sinned and fallen short of God's glory (v. 23), justification is given freely through the redemption in Christ, whom God put forward as a propitiation (hilasterion) by his blood (vv. 24-25). Consequently, human boasting is excluded by the 'law of faith' (v. 27). Paul concludes that justification is by faith apart from works of the law (v. 28), an act that establishes rather than nullifies the law (v. 31). Reception: The Catholic reception of Romans 3 weaves Latin and Eastern patristic traditions to articulate the doctrines of justification, grace, and human merit. The Council of Trent's 'Decree on Justification' draws on verses 23-24 to affirm that because all have sinned, justification is entirely a free gift of grace, unmerited by prior acts. In interpreting verse 28, Trent, following Augustine ('De spiritu et littera'), asserts that being justified by faith 'apart from works of the law' designates faith as the beginning and root of justification, but rejects interpretations of a bare faith devoid of infused hope and charity. Augustine profoundly shaped Latin theology by arguing that the 'righteousness of God' (v. 21) is not merely the divine attribute by which God is righteous, but the righteousness by which God makes humans righteous through grace. Thomas Aquinas ('Commentary on Romans') reinforces this, noting that the works excluded (vv. 20, 28) are ceremonial precepts and moral works attempted by human strength prior to grace, not works animated by charity. The Eastern Catholic tradition, sharing the Greek Fathers, emphasizes the sacramental and typological dimensions. John Chrysostom ('Homilies on Romans') interprets the 'mercy seat' (hilasterion, v. 25) typologically: Christ is the true mercy seat, fulfilling the golden cover of the Ark of the Covenant as the definitive locus where God meets and heals humanity. Chrysostom also observes on verse 27 that Paul deliberately calls faith a 'law' because it acts as a transformative power shaping the believer's life.

Eastern Orthodox

In this chapter, Paul addresses the advantage of the Jewish people and the universal reality of sin. He asserts that while the Jews were entrusted with God's oracles, their unfaithfulness does not nullify God's faithfulness. Using a series of scriptural quotations, Paul concludes that all people, Jews and Gentiles alike, are under the power of sin and that no one is justified by works of the law. Instead, God's righteousness has been revealed apart from the law. This righteousness is given through faith in Jesus Christ to all who believe, for all have sinned. Christ is presented as a propitiation or mercy seat, demonstrating God's justice and justifying those who have faith, thereby excluding human boasting and establishing the true intent of the law. Reception: The Eastern Orthodox tradition reads Romans 3 through the lenses of the Septuagint, the therapeutic nature of salvation (theosis), and liturgical typology. The catena of Old Testament quotations in verses 10-18 is of particular textual note, as this exact Pauline sequence was historically assimilated back into the Greek text of Psalm 13 (14 in the Masoretic) in the Septuagint tradition utilized by the Orthodox Church. Doctrinally, the tradition interprets Paul's contrast between 'faith' and 'works of the law' not as a rejection of human synergy or moral effort, but as a rejection of the Mosaic ceremonial law (such as circumcision) as the means of salvation. John Chrysostom, in his 'Homilies on Romans', argues that the 'law of faith' is a higher law that fulfills the moral intent of the Torah while stripping away Jewish exclusivity and boasting. Verse 23 is central to Orthodox anthropology; falling short of the 'glory of God' is understood not merely as a legal infraction, but as an ontological deprivation of the divine light and the intended destiny of human participation in God (theosis). Furthermore, in verse 25, the Greek word 'hilasterion' is critically understood by Greek Fathers like Theodoret of Cyrus in his 'Commentary on Romans' as a typological reference to the 'mercy seat' of the Ark of the Covenant. Rather than reading this through later Western frameworks of penal substitution, the tradition sees Christ as the true, living mercy seat where God's presence encounters humanity for cleansing, reconciliation, and the impartation of divine life.

Oriental Orthodox

Paul evaluates the standing of Jews and Gentiles before God. He acknowledges the historical advantage of the Jews in receiving the oracles of God, but insists that this does not exempt them from the universal human condition. Using a catena of scriptural quotations, he demonstrates that all are under sin and that the works of the law cannot justify anyone; rather, the law brings the knowledge of sin. Instead, God has revealed His righteousness apart from the law. All who believe are justified freely by grace through the redemption in Christ Jesus, whom God set forth as a propitiation (or mercy seat) by His blood. This action demonstrates God's justice, excludes human boasting, and establishes the law through faith. Reception: For the Oriental Orthodox tradition, this chapter—particularly verses 24-25—is a cornerstone for understanding the Incarnation and its salvific purpose. St. Cyril of Alexandria, in his surviving fragments on Romans, reads the Greek word 'hilasterion' (propitiation or mercy seat) through a deeply typological and Christological lens. Cyril argues that the golden mercy seat over the Ark of the Covenant was a type fulfilled by Christ. Defending the unity of Christ, Cyril insists that the blood offered on this mercy seat is not that of an ordinary human conjoined to God, but the life-giving, divine blood of the Word incarnate. The efficacy of this propitiation relies entirely on the miaphysite confession: it is the one incarnate nature of God the Word who offers Himself. Severus of Antioch echoes this framework, emphasizing that the law served as a diagnostic tool to expose the universal disease of sin (vv. 19-20) but lacked the power to cure it. Justification by faith (v. 28) does not destroy the law but establishes it (v. 31) by bringing humanity into the communion with God that the law sought but could not achieve.

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Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Then what advantage does the Jew have? Or what is the profit of circumcision? 2Much in every way! Because first of all, they were entrusted with the revelations of God. 3For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 4May 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.” 5But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 6May it never be! For then how will God judge the world? 7For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 8Why 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. 9What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin. 10As it is written, “There is no one righteous; no, not one. 11There is no one who understands. There is no one who seeks after God. 12They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.” 13“Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.” 14“Their mouth is full of cursing and bitterness.” 15“Their feet are swift to shed blood. 16Destruction and misery are in their ways. 17The way of peace, they haven’t known.” 18“There is no fear of God before their eyes.” 19Now 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. 20Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin. 21But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 22even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, 23for all have sinned, and fall short of the glory of God; 24being justified freely by his grace through the redemption that is in Christ Jesus, 25whom 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; 26to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus. 27Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28We maintain therefore that a man is justified by faith apart from the works of the law. 29Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, 30since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith. 31Do we then nullify the law through faith? May it never be! No, we establish the law.

KJV · King James Version

1What advantage then hath the Jew? or what profit is there of circumcision? 2Much every way: chiefly, because that unto them were committed the oracles of God. 3For what if some did not believe? shall their unbelief make the faith of God without effect? 4God 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. 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6God forbid: for then how shall God judge the world? 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8And 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. 9What 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; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14Whose mouth is full of cursing and bitterness: 15Their feet are swift to shed blood: 16Destruction and misery are in their ways: 17And the way of peace have they not known: 18There is no fear of God before their eyes. 19Now 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. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom 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; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28Therefore we conclude that a man is justified by faith without the deeds of the law. 29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31Do we then make void the law through faith? God forbid: yea, we establish the law.

5 traductions supplémentaires à comparer, côte à côte.

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Différences qui changent le sens (43)
  • v1 [grammatical]: Differences in how the verb 'have' or 'is' is supplied to structure the question about the Jew's advantage — “advantage then hath” (KJV, ASV, WEBSTER, DRC) vs “is” (YLT, DARBY) vs “does” (WEB)
  • v1 [grammatical]: Differences in supplying verbs to complete the clause about the profit of circumcision — “the profit” (WEB, ASV, DRC) vs “profit is there” (KJV, WEBSTER) vs “the” (YLT, DARBY)
  • v2 [lexical]: Translates the Greek word for the utterances or words of God as 'oracles', 'revelations', or 'words' — “oracles” (KJV, ASV, YLT, DARBY, WEBSTER) vs “revelations” (WEB) vs “words” (DRC)
  • v4 [lexical]: Translates the Greek connective as 'but' or 'and' — “but” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT, DARBY, DRC)
  • v4 [lexical]: Translates the Greek word for liar as a noun 'liar' or adjective 'false' — “a liar” (WEB, KJV, ASV, WEBSTER, DRC) vs “false according” (YLT, DARBY)
  • v4 [stylistic]: Modernizes or alters the English archaic subjunctive for the second person — “mayest” (YLT, WEBSTER, DRC) vs “thou mightest” (KJV, ASV) vs “you might” (WEB) vs “shouldest” (DARBY)
  • v4 [lexical]: Translates the Greek word for words or sayings — “words” (ASV, YLT, DARBY, DRC) vs “thy sayings” (KJV, WEBSTER) vs “your words” (WEB)
  • v5 [stylistic]: (vv 5, 6) Stylistic choice between 'shall' and 'will' for the future tense — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v5 [lexical]: Translates the Greek word for unrighteous as 'unrighteous' or 'unjust' — “unrighteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “unjust” (DRC)
  • v6 [interpretive]: Specifies the world as 'the' world or 'this' world — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
  • v7 [textual]: Reflects a manuscript variation between 'For' and 'But' — “For” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “But” (ASV)
  • v8 [grammatical]: Supplies 'why' to clarify the rhetorical structure of the question, or leaves it literal as 'And' — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Why” (WEB, ASV)
  • v8 [lexical]: Different phrasings to translate the Greek verb for being slandered or spoken of abusively — “are” (WEB, ASV, WEBSTER) vs “be slanderously reported” (KJV) vs “are evil spoken of” (YLT) vs “are injuriously charged” (DARBY) vs “are slandered” (DRC)
  • v8 [grammatical]: Syntactic variations in expressing the plural noun phrase 'good things' — “good” (WEB, KJV, ASV, WEBSTER) vs “the ones” (YLT) vs “ones” (DARBY) vs “there” (DRC)
  • v9 [lexical]: Translates the Greek verb for excelling or being better, either as a state ('are better') or an action ('do excel') — “are” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Do” (DRC)
  • v9 [lexical]: Translates the Greek verb for previously charging or proving — “have before proved” (KJV, WEBSTER) vs “charged” (DARBY, DRC) vs “previously warned” (WEB) vs “laid to the charge” (ASV) vs “did charge” (YLT)
  • v9 [lexical]: Translates the Greek word for Greeks, sometimes generalized as Gentiles, with different connecting syntax — “Greeks” (WEB, ASV, DRC) vs “Gentiles that they are” (KJV, WEBSTER) vs “Greeks with being” (YLT, DARBY)
  • v10 [grammatical]: Differences in how the emphatic negation 'not even one' or 'no, not one' is constructed — “one” (WEB, KJV, ASV, WEBSTER) vs “even” (YLT, DARBY) vs “any man just” (DRC)
  • v11 [grammatical]: Differences in the syntactic formulation of 'no one who understands' — “none that understandeth” (KJV, ASV, WEBSTER, DRC) vs “no one who understands” (WEB) vs “who is understanding” (YLT) vs “not the man understands” (DARBY)
  • v14 [grammatical]: Translates the relative pronoun as 'Whose' or resolves it to a standard possessive 'Their' — “Whose” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Their” (WEB)
  • v16 [lexical]: Translates the Greek word for destruction or ruin — “Destruction” (WEB, KJV, ASV, WEBSTER, DRC) vs “Ruin” (YLT, DARBY)
  • v17 [grammatical]: Grammatical choices for rendering the past tense of knowing — “not known” (KJV, ASV, WEBSTER) vs “have” (DARBY, DRC) vs “haven’t” (WEB) vs “did know” (YLT)
  • v19 [lexical]: Translates the Greek pronoun for 'whatever' or 'as many as' — “what” (KJV, ASV, DRC) vs “whatever” (WEB, WEBSTER) vs “as many” (YLT) vs “whatever the” (DARBY)
  • v19 [grammatical]: Syntactic variations in rendering the dative phrase 'to those in/under the law' — “those” (WEB, DARBY) vs “them who are under” (KJV, WEBSTER) vs “that” (ASV) vs “those in” (YLT) vs “that in” (DRC)
  • v19 [lexical]: Translates the Greek verb for stopping or closing the mouth — “stopped” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “closed” (WEB)
  • v20 [lexical]: Translates the Greek conjunction as indicating cause ('because') or result ('therefore') — “Because” (WEB, ASV, DRC) vs “Therefore” (KJV, WEBSTER) vs “wherefore” (YLT, DARBY)
  • v20 [lexical]: Translates the Greek word for works or deeds — “works” (WEB, ASV, YLT, DARBY, DRC) vs “the deeds” (KJV, WEBSTER)
  • v20 [lexical]: Translates the Greek prepositional phrase for 'before him' or 'in his sight' — “justified in his sight” (WEB, KJV, ASV, WEBSTER) vs “before him” (DARBY, DRC) vs “declared righteous before Him” (YLT)
  • v22 [interpretive]: Interprets the genitive phrase as faith 'in' Jesus Christ or the faith 'of' Jesus Christ — “of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in” (WEB, ASV)
  • v22 [stylistic]: Stylistic choice for the preposition 'to', 'unto', or 'towards' — “to” (WEB, YLT, WEBSTER) vs “unto” (KJV, ASV, DRC) vs “towards” (DARBY)
  • v22 [lexical]: Translates the Greek word for difference or distinction — “difference” (KJV, YLT, DARBY, WEBSTER) vs “distinction” (WEB, ASV, DRC)
  • v23 [lexical]: Translates the Greek verb for falling short, coming short, or lacking — “come short of” (KJV, DARBY, WEBSTER) vs “fall” (WEB, ASV) vs “are” (YLT) vs “do need” (DRC)
  • v24 [stylistic]: Stylistic choice between relative pronouns 'that' and 'which' — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v25 [lexical]: Translates the Greek word for passing over or remission of sins — “passing over” (WEB, ASV, YLT) vs “remission” (KJV, WEBSTER, DRC) vs “shewing forth” (DARBY)
  • v26 [grammatical]: Syntactic differences in translating the phrase describing God justifying the one who has faith — “justifier” (WEB, KJV, ASV, WEBSTER, DRC) vs “faith” (YLT, DARBY)
  • v27 [grammatical]: Variations in word order and supplying the verb 'is' for the question about boasting — “then the” (WEB, YLT) vs “is boasting then” (KJV, WEBSTER) vs “is the glorying” (ASV) vs “then” (DARBY) vs “thy boasting” (DRC)
  • v27 [grammatical]: Differences in rendering the tense of the verb for being excluded — “is” (WEB, KJV, ASV, WEBSTER, DRC) vs “was” (YLT) vs “has been” (DARBY)
  • v27 [stylistic]: Stylistic choice between 'No' and 'Nay' — “No” (WEB, YLT, WEBSTER, DRC) vs “Nay” (KJV, ASV, DARBY)
  • v28 [lexical]: Translates the Greek verb for reckoning, accounting, or concluding — “conclude that” (KJV, WEBSTER) vs “reckon” (YLT, DARBY) vs “maintain therefore” (WEB) vs “reckon therefore” (ASV) vs “account” (DRC)
  • v28 [grammatical]: Grammatical choices in translating the infinitive phrase 'to be justified' — “is justified” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to be declared righteous” (YLT) vs “to be” (DRC)
  • v28 [lexical]: Translates the Greek preposition for 'apart from' or 'without' — “apart from works” (WEB, ASV, YLT) vs “without the deeds” (KJV, WEBSTER) vs “works” (DARBY, DRC)
  • v29 [grammatical]: Structural differences in formulating the negative question 'is he not' vs 'isn't' — “is” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Isn’t” (WEB)
  • v30 [grammatical]: Syntactic choices for phrasing the justification of the uncircumcision through faith — “uncircumcision through” (KJV, WEBSTER, DRC) vs “the uncircumcised” (WEB) vs “the” (ASV) vs “the the” (YLT) vs “by” (DARBY)

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Texte source. Greek (TAGNT, public-domain critical text). Greek New Testament (stated public-domain edition, e.g., SBLGNT/NA tradition).

Noms divins : Theos (God).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

The chapter opens with a series of questions and answers regarding the advantage of the Jew and the value of circumcision, concluding that Jewish unbelief does not nullify God's faithfulness, nor does human unrighteousness justify God's wrath in a way that excuses the sinner. The text then declares that Jews and Greeks are alike under sin, proving this by assembling a chain of scriptural quotations describing humanity's universal deceit, violence, and lack of fear of God. It concludes that the law brings the knowledge of sin but not justification. Finally, the text announces a righteousness of God apart from the law, available to all who believe. It states that all have sinned and are justified freely through redemption in Christ, whom God set forth as an atoning sacrifice, demonstrating that justification comes by faith apart from works of the law for both Jews and Gentiles.

Jewish interpretation

In this chapter, the author asks rhetorically what advantage the Jew and circumcision hold, answering that they were entrusted with the oracles of God (verses 1-2). He then constructs a catena of scriptural quotations (verses 10-18) to support the assertion that both Jews and Greeks are universally under sin (verse 9). The text concludes that justification comes not by the deeds of the law but by faith (verses 20, 28), making God the God of both Jews and Gentiles (verses 29-30), while simultaneously asserting that this faith establishes rather than nullifies the law (verse 31).

Latter-day Saint

In Romans 3, Paul concludes his argument that both Jews and Gentiles are equally under the power of sin. He acknowledges the historical advantage of the Jews in receiving God's oracles, but asserts that the works of the Torah cannot justify anyone before God, because the law merely brings the knowledge of sin. Instead, God has manifested His righteousness apart from the law, through Jesus Christ. Paul declares that all have sinned and fall short of God's glory, and that justification is offered freely by grace through faith in Christ's atoning blood. This establishes a 'law of faith' that excludes human boasting and applies universally to both Jews and Gentiles.

Jehovah's Witnesses

In this chapter, Paul systematically dismantles any claim to inherent superiority by the Jewish people based on the Law or circumcision. He argues that both Jews and Gentiles are universally under sin, quoting extensively from the Hebrew Scriptures to prove that no one is righteous. The Law serves to expose sin, not to justify the sinner. In response to this universal condemnation, Paul reveals that God has provided a way of justification apart from the works of the Law: through faith in the atoning sacrifice of Jesus Christ. This provision demonstrates God's perfect righteousness and justice, allowing Him to justify those who have faith without compromising His own righteous standards.

Choix de traduction effectués par la NCB (44)
  • v1: is — Supplies linking verb to match Greek verbless clause structure smoothly.
  • v1: the profit — Uses definite article matching the source expression.
  • v2: words — Literal translation of the Greek term.
  • v4: But — Context favors an adversative conjunction here.
  • v4: a liar — Translates the Greek noun accurately.
  • v4: may — Uses modern English subjunctive auxiliary.
  • v4: words — Standard rendering of the plural noun.
  • v5: will — Contemporary English future tense auxiliary.
  • v5: unrighteous — Preserves the dik- root chain with unrighteousness and righteousness.
  • v6: the — Matches the definite article exactly without implying a demonstrative.
  • v7: For — Reflects the manuscript variation maintaining the explanatory flow.
  • v8: And — Retains the literal conjunction.
  • v8: are slanderously reported — Clearly communicates the passive verb's meaning.
  • v8: good things — Expresses the plural neuter substantive adjective.
  • v9: are better — Accurately renders the middle voice indicating state of advantage.
  • v9: previously charged — Renders the prefix and the verb root directly.
  • v9: Greeks — Literal translation of the specific ethnic term used.
  • v10: not even one — Captures the emphatic negation explicitly.
  • v11: there is not the one who understands — Preserves the definite article and participle structure.
  • v14: Whose — Accurately translates the relative pronoun.
  • v16: destruction — Common rendering of the term.
  • v17: have not known — Standard rendering of the aorist in this resultative context.
  • v19: whatever — Expresses the quantitative relative pronoun smoothly in modern English.
  • v19: those in — Preserves the exact preposition used in the Greek text.
  • v19: closed — Contemporary idiom for silencing a mouth.
  • v20: Because — Accurate translation of the causal conjunction.
  • v20: works — Standard rendering and connects with the broader theological theme.
  • v20: before him — Literal rendering of the spatial preposition.
  • v22: of Jesus Christ — Preserves the grammatical ambiguity of the genitive. Disputed among traditions.
  • v22: to — Contemporary English preposition, rejecting the archaic 'unto'.
  • v22: distinction — Clear contemporary term for differentiation.
  • v23: fall short of — Accurately captures the middle voice meaning of lacking or failing to reach.
  • v24: that — Smooth contemporary relative pronoun.
  • v25: mercy seat — Retains the literal typological resonance with the sanctuary artifact. Disputed among traditions.
  • v25: passing over — Translates the specific Greek term accurately, distinct from forgiveness.
  • v26: the justifier — Preserves the participle acting as a substantive noun.
  • v27: Where then is the boasting — Supplies the copula for smooth English flow.
  • v27: It is — Expresses the aorist as a present state of reality in context.
  • v27: No — Modern English negation.
  • v28: reckon — Standard rendering of the accounting or reckoning verb root.
  • v28: is justified — Renders the infinitive clause as an active declarative clause for readability.
  • v28: apart from works — Accurate rendering of the preposition of separation.
  • v29: and not also — Mirrors the Greek syntactical structure closely.
  • v30: the uncircumcision through — Retains the definite article and abstract noun.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 11, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)