Romans 3
1 What advantage then hath the Jew? or what profit [is there] of circumcision?
Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
2 Much every way: chiefly, because that to 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? will their unbelief make the faith of God without effect?
Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged.
Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
5 But if our unrighteousness commendeth the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man.)
Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 By no means: for then how shall God judge the world?
secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
7 For if the truth of God hath more abounded through my lie to 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 judicor?
8 And not [rather] (as we are 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 justa 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 Judæos et Græcos omnes sub peccato esse,
10 As it is written, There is none righteous, no, not one:
sicut scriptum est: [Quia non est justus quisquam:
11 There is none that understandeth, there is none that seeketh God.
non est intelligens, non est requirens Deum.
12 They are all gone out of the way, they are together become unprofitable: there is none that doeth 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 sepulcher; 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 whatever things the law saith, it saith 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 justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now the righteousness of God without the law is manifested, being testified by the law and the prophets;
Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
22 Even the righteousness of God, [which is] by faith of Jesus Christ to all, and upon all them that believe; 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 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 Jesus Christ:
Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25 Whom God hath 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 justitiæ suæ propter remissionem præcedentium delictorum
26 To declare, [I say], at this time his righteousness: that he may be just, and the justifier of him who believeth in 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 [is] boasting then? It is excluded. By what law? of works? No; 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 justificari 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 Judæorum Deus tantum? nonne et gentium? Immo et gentium:
30 Seeing [it is] one God who will justify the 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 void the law through faith? By no means: but we establish the law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
