Romans 3
1 What then is the advantage of the Jew? Or what is the benefit of circumcision?
Quid ergo amplius Iudaeo est? aut quae utilitas circumcisionis?
2 Much every way. First, because they were indeed entrusted with the oracles of God.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what if some did not believe? Will their unbelief make the assurance of God ineffective?
quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuavit? Absit.
4 May it not happen! But let it come to pass God is true, but every man a liar, as it is written, That thou may ever be justified in thy words, and may prevail when thou are criticized.
Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris.
5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous inflicting wrath? (I speak according to a man.)
Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 May it not happen! Otherwise how will God judge the world?
(secundum hominem dico.) Absit. alioquin quomodo iudicabit Deus hunc mundum?
7 For if by my lie, the truth of God abounded to his glory, why am I also still judged as sinful,
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
8 and not (as we are slandered, and as some affirm us to say) that we may do evil so that good things may come (whose condemnation is just)?
et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est.
9 What then? Are we better? Not at all. For we already charged both Jews and Greeks to all be under sin,
Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Iudaeos, et Graecos omnes sub peccato esse,
10 as it is written, There is no righteous man, not even one.
sicut scriptum est: Quia non est iustus quisquam:
11 There is no man who understands. There is no man who seeks God.
non est intelligens, non est requirens Deum.
12 All turned away. Together they became useless. There is not a man who does goodness; there is not as much as one.
Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
13 Their throat is an open grave. With their tongues they deceive. The poison of asps is under their lips,
Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
14 whose mouth is full of cursing and bitterness.
Quorum os maledictione, et amaritudine plenum est:
15 Their feet are swift to shed blood.
Veloces pedes eorum ad effundendum sanguinem:
16 Destruction and misery are in their ways,
Contritio, et infelicitas in viis eorum:
17 and the way of peace they have not known.
et viam pacis non cognoverunt:
18 There is no fear of God before their eyes.
Non est timor Dei ante oculos eorum.
19 Now we know that as many things as the law says, it says to those in the law, so that every mouth may be stopped, and all the world may become accountable to God.
Scimus autem quoniam quaecumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20 Because from works of law no flesh will be made right before him, for through law is knowledge of sin.
quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now a righteousness of God has been manifested independent of law, being witnessed by the law and the prophets.
Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
22 And the righteousness of God through faith in Jesus Christ is for all and upon all those who believe, for there is no distinction.
Iustitia autem Dei per fidem Iesu Christi in omnes, et super omnes, qui credunt in eum: non enim est distinctio:
23 For all have sinned and come short of the glory of God,
Omnes enim peccaverunt, et egent gloria Dei.
24 being made righteous freely by his grace, through the redemption in Christ Jesus,
Iustificati gratis per gratiam ipsius, per redemptionem, quae est in Christo Iesu,
25 whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
quem proposuit Deus propitiatorem per fidem in sanguine ipsius, ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
26 (in the forbearance of God), for proof of his justice at the present time, for him to be righteous, and who makes the man from Jesus' faith righteous.
in sustentatione Dei, ad ostensionem iustitiae eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
27 Where then is the boasting? It is excluded. By what law, of works? No, but by a law of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 We therefore consider a man to be made righteous by faith independent of works of law.
Arbitramur enim iustificari hominem per fidem sine operibus legis.
29 Or is God of Jews only and not also of Gentiles? Yes, of Gentiles also,
An Iudaeorum Deus tantum? Nonne et Gentium? Immo et Gentium.
30 since God is one, who will make the man of circumcision righteous from faith, and the man of uncircumcision through faith.
Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et praeputium per fidem.
31 Do we then make law void through faith? May it not happen! Instead, we establish law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
