What texts prove that Mary was a sinner?

Bob Carabbio said:

Except, of course that's only a paradigmatic rationalization.

JESUS WAS TEMPTED IN EVERY RESPECT AS WE ARE - go argue with the Bible. And the mechanism of temptation is given in the James passage that you eliminated the parts you didn't like from.

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I guess you did not read rest of the post.

What Does the Bible Mean by Temptation?
Copyright 1990 by Bob and Gretchen Passantino.
God cannot be tempted (James 1:13)
.
God can be tempted (or there would be no reason for us to be warned against tempting God -- Deuteronomy 6:16).
If God cannot be tempted (see 1 above), and Jesus is God, then does that mean he cannot be tempted? (James 1:13)
But Jesus was tempted (Hebrews 4:15).
God tempts no one (James 1:13).
God tempted someone (David, to number Israel -- 2 Samuel 24:1).
How are these biblical statements reconciled, both within scripture and consistent with God's character?

The answers to these statements can be categorized in two major ways: vocabulary (what words were used in the original, and what meanings those words have), and context (how the words were used in each passage).

Vocabulary
Temptation has many synonyms (equivalent words) in English. It can mean (among other things) test, proof, experiment, trial, and enticement. The main Greek (New Testament language) words for temptation are formed from peiraz and dokimaz , both words of which also occur in the Greek translation of the Old Testament called the Septuagint. The main Hebrew words are n s?h, s rap, and b han, and one word which relates primarily to the genuineness of coins, sig. Comparing the Septuagint equivalents to the original Hebrew helps us understand the overall biblical use of the terms.

[Those who wish more information on the Greek or Hebrew should see The New International Dictionary of New Testament Theology (Vol. 3), Colin Brown, ed., Zondervan, 1978, pp. 798-810; or The Expository Dictionary of Bible Words, Lawrence O. Richards, Zondervan, 1985, pp. 593-594.]

Both peiraz and dokimaz can mean test or proof. In addition, peiraz includes the ideas of temptation or enticement (to sin) and of a trial. Dokimaz also carries the connotation of approval or genuineness.

From this vocabulary study, we see that "temptation" can mean test, proof, or to establish genuineness; not only "enticement to sin."

Context
Armed with our vocabulary study, we can look at the context of each of our six statements.

God Cannot Be Tempted
James 1:13 says, "Let no one say when he is tempted, 'I am being tempted by God'; for God cannot be tempted by evil, and He Himself does not tempt anyone." Looking at the context, we see that the statement is not merely "God cannot be tempted," but "God cannot be tempted by evil." In other words, God cannot be enticed to sin (Greek apeir st s). James 1:13 affirms that God cannot sin, but is completely holy and good.

God Can Be Tempted
When Deuteronomy 6:16 warns us against "tempting God," the context refers on the one hand to testing the Israelites' faithfulness and, on the other hand, to testing God's righteous judgment. Paraphrased, the passage means, "Don't test God's righteous judgment by worship-ping idols unless you are willing to be wiped off the face of the earth" (v. 15).

The reconciliation of the two statements? God cannot be enticed to sin; he is holy and good. God's consistent, holy, good reaction to idolatry is righteous judgment. One should not "test" God's character by sinning, since God will "pass the test" of righteousness and punish the sinner (see also Jeremiah 18:7-10).

Can Jesus Be God and Be Tempted?
Jesus is God and so he cannot be tempted in the sense that he cannot be enticed to sin, but he can be tempted in the sense that he can be tested, even with the evil lures of Satan (Matthew 4), and found to be true to his character. This is the context of Hebrews 4:15, which says, "For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted (peiraz ) in all things as we are, yet without sin."/

Jesus was tested by Satan's enticements concerning his obedience to the Father and his commitment to his messianic mission, yet he did not succumb to the temptation. (A related issue concerns the dynamics between Christ's human and divine natures, under the subjection of his one divine person. See The Impeccable Christ by W. E. Best, Zondervan, 1971).

Does God Tempt People?
Look again at James 1:13. Just as God cannot be enticed into sinning, so God does not entice anyone else into sinning. That is what is meant by "and He Himself does not tempt anyone." James warns us not to blame our own fall into sin on God. God does not persuade us to sin, we willingly fall to the lure of our own sinful nature (Romans 3:23), the sinfulness in the world (Titus 2:12), and/or the false promises of Satan (Genesis 3:1-5).

When 2 Samuel 24:1 says God provoked or tempted David to number Israel, it means God made use of David's action to manifest David's disobedience to God. The parallel passage in 1 Chronicles 27:23-24 credits Satan with provoking David to take the census. Putting the two passages together shows that, while Satan may have enticed David into sin, it was God who tested David and used that occasion to show both David and the Israelites the consequences of David's sin.

God tests us to reveal to ourselves and the world our true characters.
God has always tested each order of rational beings that He has created. This test has consisted of proof of perfect trust and obedience. A test in itself is not a cause of sin. Only the action of the one tested can turn it into an occasion to sin. . . . Adam and Eve faced a test of obedience, and disobeyed and fell. Christ, in order to redeem men, faced testing, and came out victorious (Hebrews 5:7-9) (Wycliffe Bible Encyclopedia, Vol. 2, Charles Pfeiffer, Howard Vos, and John Rea, eds., Moody, 1975, p. 1680).

Summary
There are various meanings for the word temptation. Usually it means either an enticement to sin or a test or trial. God never entices anyone to sin, but uses testing to reveal his justice and challenge believers to faithfulness (2 Corinthians 13:5-8).

What Does the Bible Mean by Temptation? - Answers.org

chevyontheriver said:

Here's what's weak in your approach. You base it on English translations and not on original languages. And I'm not sure I want to take your say-so for what a Catholic view of grace is.

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"Grace (gratia, Charis), in general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness. Eternal salvation itself consists in heavenly bliss resulting from the intuitive knowledge of the Triune God, who to the one not endowed with grace "inhabiteth light inaccessible" (1 Timothy 6:16). Christian grace is a fundamental idea of the Christian religion, the pillar on which, by a special ordination of God, the majestic edifice of Christianity rests in its entirety. Among the three fundamental ideas — sin, redemption, and grace — grace plays the part of the means, indispensable and Divinely ordained, to effect the redemption from sin through Christ and to lead men to their eternal destiny in heaven." CATHOLIC ENCYCLOPEDIA: Sanctifying Grace

"One of the attributes of God, signifying His loving-kindness and mercy, and particularly His compassion for the weak, the unfortunate, and the sinful. It is in contrast with the attribute of justice, inasmuch as grace is granted even to the undeserving. The most significant Scriptural passage is in Exodus (xxxiv. 6): "The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." The relation of this attribute of grace to God's justice is not always clearly defined in the Old Testament. Righteousness, however, is taken to be so comprehensive that it includes all moral perfection, of which all virtues are a necessary corollary. Often grace and justice are used in parallel construction (Ps. lxxxix. 15; ci. 1; ciii. 6, 8). Jonah found it difficult to reconcile grace and righteousness (see Hamburger, "R. B. T." i., s.v. "Gnade und Barmherzigkeit"; Jonah iii. 8-9; iv. 2, 11), and the divine answer states that grace divine is extended not only to the chosen people, but also to the heathen; it is conditioned, however, on sincere repentance. The Book of Jonah is particularly intended to teach divine grace in its universal aspect (see Driver, "Introduction to the Literature of the Old Testament," p. 303). However, the other books of the Bible are also replete with this idea, as Deuteronomy, where the existence of divine grace is cited as a guaranty that God will keep His covenant with Israel (iv. 31), and grace is promised as a result of obedience (xiii. 18-19)." GRACE, DIVINE - JewishEncyclopedia.com

Fidelibus said:

Oh no..... I would never question some one else's salvation.

By they way, sorry about not getting back to you sooner, but I was gone camping for a few day's.
Now getting back to our discussion. I see that you answered yes to the questions I put forth to you. Yes you are seeking God in your life, and yes you agree with 'ByTheSpirit' when it say's in Rom.3:23 "for all have sinned and fall short of the glory of God", and that when this passage say's 'ALL'.... that 'ALL' absolutely means 'ALL'..... Correct?

Okay, remember when I asked 'ByTheSpirit' and you... "are you seeking God in your life?" Remember when I did, I said I would explain later? Well, here is the later. The reason I asked you two that, is because in Romans 3:11, it says..."No one seeks for God." Now, if "all" in Romans verse 23 is an absolute as you've said yes too, then "no one" in Romans verse 11 has to also be an absolute.

So, as you can see, this brings up a dilemma. If "all" is an absolute in verse 23, and "no one" is an absolute, in verse 11, then those that say they are "seeking God" in their life can't be, because the Bible says "no one" seeks God. Yet, they claim they are seeking God in their life. Which means, they don't believe "no one" is an absolute. (do you?) So, if "no one" in verse 11 is not an absolute, then "all" in verse 23 is not necessarily an absolute either, would you not agree? Or could it be they are interpreting one verse one way, in order to fit their beliefs, but then they are interpreting another verse in a completely different way, in order to fit their beliefs?


Have a Blessed Day!

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Romans 3
Good News Translation
3 Do the Jews then have any advantage over the Gentiles? Or is there any value in being circumcised? 2 Much, indeed, in every way! In the first place, God trusted his message to the Jews. 3 But what if some of them were not faithful? Does this mean that God will not be faithful? 4 Certainly not! God must be true, even though all human beings are liars. As the scripture says,

“You must be shown to be right when you speak;
you must win your case when you are being tried.”

5 But what if our doing wrong serves to show up more clearly God's doing right? Can we say that God does wrong when he punishes us? (This would be the natural question to ask.) 6 By no means! If God is not just, how can he judge the world?

7 But what if my untruth serves God's glory by making his truth stand out more clearly? Why should I still be condemned as a sinner? 8 Why not say, then, “Let us do evil so that good may come”? Some people, indeed, have insulted me by accusing me of saying this very thing! They will be condemned, as they should be.

No One Is Righteous
9 Well then, are we Jews in any better condition than the Gentiles? Not at all![a] I have already shown that Jews and Gentiles alike are all under the power of sin. 10 As the Scriptures say:

“There is no one who is righteous,
11 no one who is wise
or who worships God.
12 All have turned away from God;
they have all gone wrong;
no one does what is right, not even one.
13 Their words are full of deadly deceit;
wicked lies roll off their tongues,
and dangerous threats, like snake's poison, from their lips;
14 their speech is filled with bitter curses.
15 They are quick to hurt and kill;
16 they leave ruin and destruction wherever they go.
17 They have not known the path of peace,
18 nor have they learned reverence for God.”

19 Now we know that everything in the Law applies to those who live under the Law, in order to stop all human excuses and bring the whole world under God's judgment. 20 For no one is put right in God's sight by doing what the Law requires; what the Law does is to make us know that we have sinned.

How We Are Put Right with God
21 But now God's way of putting people right with himself has been revealed. It has nothing to do with law, even though the Law of Moses and the prophets gave their witness to it. 22 God puts people right through their faith in Jesus Christ. God does this to all who believe in Christ, because there is no difference at all: 23 everyone has sinned and is far away from God's saving presence. 24 But by the free gift of God's grace all are put right with him through Christ Jesus, who sets them free. 25-26 God offered him, so that by his blood he should become the means by which people's sins are forgiven through their faith in him. God did this in order to demonstrate that he is righteous. In the past he was patient and overlooked people's sins; but in the present time he deals with their sins, in order to demonstrate his righteousness. In this way God shows that he himself is righteous and that he puts right everyone who believes in Jesus.

27 What, then, can we boast about? Nothing! And what is the reason for this? Is it that we obey the Law? No, but that we believe. 28 For we conclude that a person is put right with God only through faith, and not by doing what the Law commands. 29 Or is God the God of the Jews only? Is he not the God of the Gentiles also? Of course he is. 30 God is one, and he will put the Jews right with himself on the basis of their faith, and will put the Gentiles right through their faith. 31 Does this mean that by this faith we do away with the Law? No, not at all; instead, we uphold the Law.

Romans 3
Easy-to-Read Version

3 So, do Jews have anything that others don’t have? Do they get any benefit from being circumcised? 2 Yes, the Jews have many benefits. The most important one is this: God trusted the Jews with his teachings. 3 It is true that some Jews were not faithful to God. But will that stop God from doing what he promised? 4 No, even if everyone else is a liar, God will always do what he says. As the Scriptures say about him,

“You will be proved right in what you say,
and you will win when people accuse you.”

5 When we do wrong, that shows more clearly that God is right. So can we say that God does wrong when he punishes us? (That’s the way some people think.) 6 Of course not. If God could not punish us, how could he judge the world?

7 Someone might say, “When I lie, it really gives God glory, because my lie makes his truth easier to see. So why am I judged a sinner?” 8 It would be the same to say, “We should do evil so that good will come.” Many people criticize us, saying that’s what we teach. They are wrong, and they should be condemned for saying that.

All People Are Guilty
9 So are we Jews better than other people? No, we have already said that those who are Jews, as well as those who are not Jews, are the same. They are all guilty of sin. 10 As the Scriptures say,

“There is no one doing what is right,
not even one.
11 There is no one who understands.
There is no one who is trying to be with God.
12 They have all turned away from him,
and now they are of no use to anyone.
There is no one who does good,
not even one.”

13 “Their words come from mouths that are like open graves.
They use their lying tongues to deceive others.”

“Their words are like the poison of snakes.”

14 “Their mouths are full of cursing and angry words.”

15 “They are always ready to kill someone.
16 Everywhere they go they cause trouble and ruin.
17 They don’t know how to live in peace.”

18 “They have no fear or respect for God.”

19 What the law says is for those who are under the law. It stops anyone from making excuses. And it brings the whole world under God’s judgment, 20 because no one can be made right with God by following the law. The law only shows us our sin.

How God Makes People Right
21 But God has a way to make people right, and it has nothing to do with the law. He has now shown us that new way, which the law and the prophets told us about. 22 God makes people right through their faith in Jesus Christ. He does this for all who believe in Christ. Everyone is the same. 23 All have sinned and are not good enough to share God’s divine greatness. 24 They are made right with God by his grace. This is a free gift. They are made right with God by being made free from sin through Jesus Christ. 25-26 God gave Jesus as a way to forgive people’s sins through their faith in him. God can forgive them because the blood sacrifice of Jesus pays for their sins. God gave Jesus to show that he always does what is right and fair. He was right in the past when he was patient and did not punish people for their sins. And in our own time he still does what is right. God worked all this out in a way that allows him to judge people fairly and still make right any person who has faith in Jesus.

27 So do we have any reason to boast about ourselves? No reason at all. And why not? Because we are depending on the way of faith, not on what we have done in following the law. 28 I mean we are made right with God through faith, not through what we have done to follow the law. This is what we believe. 29 God is not only the God of the Jews. He is also the God of those who are not Jews. 30 There is only one God. He will make Jews right with him by their faith, and he will also make non-Jews right with him through their faith. 31 So do we destroy the law by following the way of faith? Not at all! In fact, faith causes us to be what the law actually wants.

Romans 3
Expanded Bible

3 So what advantage does a Jew have? [L Or] Is there ·anything special [any benefit/advantage] about being circumcised? 2 Yes, there are great benefits in ·every way [or all different ways]. ·The most important thing is this [L First]: God ·trusted [entrusted] the Jews with his ·teachings [revelation; oracles]. 3 ·If [L What if] some Jews were not faithful to him, will their unfaithfulness ·stop God from doing what he promised [L nullify God’s faithfulness]? 4 ·No [Absolutely not; May it never be]! ·God will continue to be true even when every person is false [L Let God be true and every person a liar]. As the Scriptures say:

“So you will be ·shown to be right [justified] ·when you speak [L in your words],
and you will ·win your case in court [L prevail when you are judged; or prevail when you judge (sin); Ps. 51:4].”

5 But if ·what we do wrong [our unrighteousness] ·shows more clearly [highlights] ·that God is right [God’s righteousness], ·how can we say [L what shall we say?] that God is ·wrong [unrighteous; unjust] to ·punish [L inflict wrath on] us? (I am talking ·as people might talk [or in limited human terms].) 6 ·No [Absolutely not; May it never be; v. 4]! If God could not punish us, ·he could not [L how could he…?] judge the world.

7 A person might say, “When I lie, it really ·gives him [L increases his] glory, because my lie shows God’s truth. So why am I ·judged [condemned as] a sinner?” 8 It would be the same to say, “We should do evil so that good will come.” Some people ·find fault with [slander] us and say we teach this, but ·they are wrong and deserve the punishment they will receive [L their condemnation is just].

All People Are Guilty
9 ·So [L What then?] ·are we Jews [or are we Christians; L are we] ·better than others [or making excuses for ourselves]? ·No [L Not at all]! We have already ·said [charged; made the accusation] that Jews and Gentiles alike are all ·guilty of [or under the power of; L under] sin. 10 As the Scriptures say:

“There is no one who ·always does what is right [L is righteous],
not even one.
11 There is no one who understands.
There is no one who ·looks to God for help [L seeks God].
12 All have turned away.
Together, everyone has become ·useless [worthless].
There is no one who ·does anything good [or shows kindness];
there is not even one [Ps. 14:1–3].”
13 “Their throats are like open graves [C either their words are like rotting corpses, or their speech is murderous];
they use their tongues ·for telling lies [to deceive; Ps. 5:9].”
“·Their words are like snake poison [L Asp/Viper venom is on their lips; Ps. 140:3].”
14 “Their mouths are full of cursing and ·hate [bitterness; Ps. 10:7].”
15 “·They [L Their feet] are ·always ready [eager; quick] to ·kill people [L shed blood].
16 ·Everywhere they go [L Along their paths/ways] they cause ·ruin [destruction; havoc] and misery.
17 They don’t know ·how to live in [L the way of] peace [Is. 59:7–8].”
18 “They have no fear of God [Ps. 36:1].”

19 We know that ·the law’s commands [L what the law says] are for those who ·have [are under/subject to; L are in] the law. This ·stops all excuses [L silences every mouth] and brings the whole world under God’s judgment, 20 because no one can be ·made right [justfied; declared righteous] with God [Ps. 143:2] ·by following [L through the works of] the law. [L For] The law only ·shows us our [brings awareness of] sin.

How God Makes People Right
21 But now ·God’s way to make people right with him [L the righteousness of God] ·without [apart from] the law has been ·shown to us [revealed; made known], a way ·told to us [testified to; attested] by the law and the prophets. 22 ·God makes people right with himself [L This righteousness comes] through ·their faith in [or the faithfulness of] Jesus Christ. This is true for all who believe in Christ, because ·all people are the same [there is no distinction/difference; C between Jews and Gentiles]: 23 [L For; Because] Everyone has sinned and ·fallen short [or is not worthy] of God’s ·glorious standard [or glorious presence; L glory], 24 and all need to be ·made right with God [justfied; declared righteous] as a free gift by his grace, ·by being set free from sin [L through the redemption that is] ·through [or in] Jesus Christ. 25 God ·sent [or appointed; or presented] him ·to die in our place to take away our sins [as a sacrifice of atonement; or as the mercy seat; T as a propitiation; C the Greek term could mean the place where sacrificial blood was dripped (the mercy seat) or the sacrifice itself; it implies an atoning sacrifice that turns away divine wrath]. We receive forgiveness through faith in ·the blood of Jesus’ death [L his blood]. This showed ·that God always does what is right and fair [L his righteousness], as in the past when he was patient and ·did not punish people for their sins [L passed over/delayed punishment for previously committed sins]. 26 And God gave Jesus to show ·today [or at this present time (of salvation)] ·that he does what is right [L his righteousness/justice]. God did this so he could ·judge rightly [or be shown to be just/righteous] and so he could ·make right [declare righteous; justify] any person ·who has faith in Jesus [or on the basis of Jesus’ faithfulness; see v. 22]. [C Christ’s sacrificial death shows that God is both just (sin is justly punished) and merciful (God saves undeserving sinners).]

27 ·So do we have a reason to brag about ourselves? No! [L Where, then, is boasting? It is excluded.] ·And why not [L By what law/principle]? It is the ·way [law; principle] of faith that stops all ·bragging [boasting], not the ·way [law; principle] of ·trying to obey the law [L works]. 28 For we ·conclude [maintain; assert] a person is ·made right with God [justified; declared righteous] through faith, not through ·obeying [L the works of] the law. 29 [L Or] Is God only the God of the Jews? Is he not also the God of the Gentiles? 30 Of course he is, because ·there is only one God [or God is one; Deut. 6:4]. He will ·make Jews right with him [L justify/make righteous the circumcised] by their faith, and he will also ·make Gentiles right with him [L justify/declare righteous the uncircumcised] through their faith. 31 So do we ·destroy [nullify; annul] the law by ·following the way of faith [L faith]? ·No [Absolutely not; May it never be; v. 6]! ·Faith causes us to be what the law truly wants [L We uphold/establish/support the law; C living by faith captures the true spirit and purpose of the law; the law pointed out sin and the need for grace, thereby pointing to Christ].

Romans 3 Commentary - Robertson's Word Pictures of the New Testament

Above is word studies on Romans 3

The question is does all mean all in each use in this chapter? or Can all have different meanings in each verse it is used.

chevyontheriver said:

Quote the KJV? Maybe all the Catholics you know, but I am not in the habit of quoting from that one at all. Nor do I know many who use the KJV.

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John 1
1 In the beginning was the Word: and the Word was with God: and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him: and without him was made nothing that was made.
4 In him was life: and the life was the light of men.
5 And the light shineth in darkness: and the darkness did not comprehend it.
6 There was a man sent from God, whose name was John.
7 This man came for a witness, to give testimony of the light, that all men might believe through him.
8 He was not the light, but was to give testimony of the light.
9 That was the true light, which enlighteneth every man that cometh into this world.
10 He was in the world: and the world was made by him: and the world knew him not.
11 He came unto his own: and his own received him not.
12 But as many as received him, he gave them power to be made the sons of God, to them that believe in his name.
13 Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14 And the Word was made flesh and dwelt among us (and we saw his glory, the glory as it were of the only begotten of the Father), full of grace and truth.
15 John beareth witness of him and crieth out, saying: This was he of whom I spoke: He that shall come after me is preferred before me: because he was before me.
16 And of his fulness we all have received: and grace for grace.
17 For the law was given by Moses: grace and truth came by Jesus Christ.
18 No man hath seen God at any time: the only begotten Son who is in the Bosom of the Father, he hath declared him.
19 And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?
20 And he confessed and did not deny: and he confessed: I am not the Christ.
21 And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.
22 They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?
23 He said: I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaias.
24 And they that were sent were of the Pharisees.
25 And they asked him and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?
26 John answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not.
27 The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.
28 These things were done in Bethania, beyond the Jordan, where John was baptizing.
29 The next day, John saw Jesus coming to him; and he saith: Behold the Lamb of God. Behold him who taketh away the sin of the world.
30 This is he of whom I said: After me there cometh a man, who is preferred before me: because he was before me.
31 And I knew him not: but that he may be made manifest in Israel, therefore am I come baptizing with water.
32 And John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven; and he remained upon him.
33 And I knew him not: but he who sent me to baptize with water said to me: He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost.
34 And I saw: and I gave testimony that this is the Son of God.
35 The next day again John stood and two of his disciples.
36 And beholding Jesus walking, he saith: Behold the Lamb of God.
37 And the two disciples heard him speak: and they followed Jesus.
38 And Jesus turning and seeing them following him, saith to them: What seek you? Who said to him: Rabbi (which is to say, being interpreted, Master), where dwellest thou?
39 He saith to them: Come and see. They came and saw where he abode: and they stayed with him that day. Now it was about the tenth hour.
40 And Andrew, the brother of Simon Peter, was one of the two who had heard of John and followed him.
41 He findeth first his brother Simon and saith to him: We have found the Messias, which is, being interpreted, the Christ.
42 And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona. Thou shalt be called Cephas, which is interpreted Peter.
43 On the following day, he would go forth into Galilee: and he findeth Philip, And Jesus saith to him: follow me.
44 Now Philip was of Bethsaida, the city of Andrew and Peter.
45 Philip findeth Nathanael and saith to him: We have found him of whom Moses, in the law and the prophets did write, Jesus the son of Joseph of Nazareth.
46 And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see.
47 Jesus saw Nathanael coming to him and he saith of him: Behold an Israelite indeed, in whom there is no guile.
48 Nathanael saith to him: Whence knowest thou me? Jesus answered and said to him: Before that Philip called thee, when thou wast under the fig tree, I saw thee.
49 Nathanael answered him and said: Rabbi: Thou art the Son of God. Thou art the King of Israel.
50 Jesus answered and said to him: Because I said unto thee, I saw thee under the fig tree, thou believest: greater things than these shalt thou see.
51 And he saith to him: Amen, amen, I say to you, you shall see the heaven opened and the angels of God ascending and descending upon the Son of man.
John 1 - RHE Bible - Bible Study Tools

The above is from Douay-Rheims Catholic Bible RHE
Douay-Rheims Catholic Bible RHE

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