Romans 3
1 What, then, [is] the superiority of the Jew? Or what the profit of the circumcision?
Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
2 Much in every way; for first, indeed, that they were entrusted with the oracles of God;
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 for what, if certain were faithless? Will their faithlessness make the faithfulness of God useless?
Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 Let it not be! And let God become true, and every man false, according as it has been written: “That You may be declared righteous in Your words, and may overcome in Your being judged.”
Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut justificeris in sermonibus tuis: et vincas cum judicaris.
5 And if our unrighteousness establishes God’s righteousness, what will we say? Is God unrighteous who is inflicting the wrath? (I speak after the manner of a man.)
Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 Let it not be! Since how will God judge the world?
secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
7 For if the truth of God in my falsehood abounded more to His glory, why am I also yet judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
8 And not, as we are spoken evil of, and as certain affirm us to say, “We may do the evil things, that the good ones may come?” Whose judgment is righteous.
et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
9 What, then? Are we better? Not at all! For we charged before both Jews and Greeks with being all under sin,
Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10 according as it has been written: “There is none righteous, not even one;
sicut scriptum est: Quia non est justus quisquam:
11 there is none who is understanding, there is none who is seeking after God.
non est intelligens, non est requirens Deum.
12 All went out of the way, together they became unprofitable, there is none doing good, there is not even one.
Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
13 Their throat [is] an opened grave; with their tongues they used deceit; poison of cobras [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 Ruin and misery [are] in their ways.
contritio et infelicitas in viis eorum:
17 And a way of peace they did not know.
et viam pacis non cognoverunt:
18 There is no fear of God before their eyes.”
non est timor Dei ante oculos eorum.
19 And we have known that as many things as the Law says, to those in the Law it speaks, that every mouth may be stopped, and all the world may come under judgment to God;
Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20 for this reason by works of law will no flesh be declared righteous before Him, for through law is a knowledge of sin.
quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 And now apart from law the righteousness of God has been revealed, testified to by the Law and the Prophets,
Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
22 and the righteousness of God [is] through the faith of Jesus Christ to all, and on all those believing—for there is no difference,
Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
23 for all have sinned and fall short of the glory of God—
omnes enim peccaverunt, et egent gloria Dei.
24 being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,
Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25 whom God set forth [as] a propitiatory covering, through faith in His blood, for the showing forth of His righteousness, because of the passing over of the former sins in the forbearance of God—
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
26 for the showing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who [is] of the faith of Jesus.
in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
27 Where then [is] the boasting? It was 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 therefore we reckon a man to be declared righteous by faith, apart from works of law.
Arbitramur enim justificari hominem per fidem sine operibus legis.
29 [Is He] only the God of Jews, and not also of nations?
An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
30 Yes, also of nations; since [there is] one God who will declare righteous circumcision by faith, and uncircumcision through faith.
quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
31 Do we then make law useless through faith? Let it not be! Indeed, we establish law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
