Romans 3
1 What advantage then has the Jew? or what profit is there of circumcision?
Quid ergo amplius Iudæo est? Aut quæ utilitas circumcisionis?
2 Much every way: chiefly, because that unto them were committed the oracles of God.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
Quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 God forbid: yea, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, (logos) and might overcome when you are judged.
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 commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man)
Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 God forbid: for then how shall God judge the world?
(Secundum hominem dico.) Absit. Alioquin quomodo iudicabit Deus hunc mundum?
7 For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
8 And 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.
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 than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
Quid ergo? Præcellimus eos? Nequaquam. Causati enim sumus Iudæos, et Græcos omnes sub peccato esse,
10 As it is written, There is none righteous, no, not one:
sicut scriptum est: Quia non est iustus quisquam:
11 There is none that understands, there is none that seeks after God.
non est intelligens, non est requirens Deum.
12 They are all gone out of the way, they are together become useless; there is none that does good, no, not one.
Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
13 Their throat is an open tomb; with their tongues they have used deceit; 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 have they 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 what things whatsoever the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
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 justified freely by his grace through the redemption that is in Christ Jesus:
Iustificati gratis per gratiam ipsius, per redemptionem, quæ est in Christo Iesu,
25 Whom God has 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;
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem iustitiæ suæ propter remissionem præcedentium delictorum
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus.
in sustentatione Dei, ad ostensionem iustitiæ eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
Arbitramur enim iustificari hominem per fidem sine operibus legis.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
An Iudæorum Deus tantum? Nonne et Gentium? Immo et Gentium.
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et præputium per fidem.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
