Romans 3
1 Then what advantage does the Jew have? And what is the benefit of circumcision?
Quid ergo amplius Iudaeo est? aut quae utilitas circumcisionis?
2 It is great in every way. First of all, the Jews were entrusted with revelation from God.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what if some Jews were without faith? Will their unbelief abolish God's faithfulness?
quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuavit? Absit.
4 May it never be. Instead, let God be found to be true, even though every man is a liar. As it has been written, “That you might be shown to be righteous in your words, and that you might prevail when you come into judgment.”
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 shows the righteousness of God, what can we say? Can we say that God is unrighteous to bring his wrath upon us? (I am using a human argument.)
Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 May it never be! For then how would God judge the world?
(secundum hominem dico.) Absit. alioquin quomodo iudicabit Deus hunc mundum?
7 But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
8 Why not say, as we are falsely reported to say, and as some affirm that we say, “Let us do evil, so that good may come”? The judgment on them 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 excusing ourselves? Not at all. For we have already accused both Jews and Greeks, all of them, of being under sin.
Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Iudaeos, et Graecos omnes sub peccato esse,
10 This is as it is written: “There is no one righteous, not one.
sicut scriptum est: Quia non est iustus quisquam:
11 There is no one who understands. There is no one who seeks after God.
non est intelligens, non est requirens Deum.
12 They have all turned away. They together have become useless. There is no one who does good, no, not even one.”
Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
13 “Their throat is an open grave. Their tongues have deceived. The poison of snakes is under their lips.”
Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
14 “Their mouths are full of cursing and bitterness.”
Quorum os maledictione, et amaritudine plenum est:
15 “Their feet are swift to pour out blood.
Veloces pedes eorum ad effundendum sanguinem:
16 Destruction and suffering are in their paths.
Contritio, et infelicitas in viis eorum:
17 These people have not known a way of peace.”
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 whatever the law says, it speaks to the ones who are under the law. This is in order that every mouth may be shut, and the whole world held 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 This is because no flesh will be justified by the works of the law in his sight. For through the law comes the knowledge of sin.
quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now apart from the law the righteousness of God has been made known. It was witnessed by the Law and the Prophets,
Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
22 that is, the righteousness of God through faith in Jesus Christ for 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 and they are freely justified by his grace through the redemption that is in Christ Jesus.
Iustificati gratis per gratiam ipsius, per redemptionem, quae est in Christo Iesu,
25 For God provided Christ Jesus as a propitiation through faith in his blood. He offered Christ as proof of his justice, because of his disregard of previous sins
quem proposuit Deus propitiatorem per fidem in sanguine ipsius, ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
26 in his patience. This all happened for the demonstration of his righteousness at this present time. This was so he could prove himself just, and to show that he justifies anyone because of faith in Jesus.
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 boasting? It is excluded. On what grounds? Of works? No, but on the grounds of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 We conclude then that a person is justified by faith without works of the law.
Arbitramur enim iustificari hominem per fidem sine operibus legis.
29 Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, of Gentiles also.
An Iudaeorum Deus tantum? Nonne et Gentium? Immo et Gentium.
30 If, indeed, God is one, he will justify the circumcision by faith, and the uncircumcision through faith.
Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et praeputium per fidem.
31 Do we then nullify the law through faith? May it never be! Instead, we uphold the law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
