< Romans 3 >

1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."
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 sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 No indeed; for in that case how shall He judge all mankind?)
secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
8 And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue 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 Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.
Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10 Thus it stands written, "There is not one righteous man.
sicut scriptum est: Quia non est justus quisquam:
11 There is not one who is really wise, nor one who is a diligent seeker after God.
non est intelligens, non est requirens Deum.
12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one."
Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind 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 move swiftly to shed blood.
veloces pedes eorum ad effundendum sanguinem:
16 Ruin and misery mark their path;
contritio et infelicitas in viis eorum:
17 and the way to 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 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from 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 on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin.
quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
23 for all alike have sinned, and all consciously come short of the glory of God,
omnes enim peccaverunt, et egent gloria Dei.
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
26 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe 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 then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law.
Arbitramur enim justificari hominem per fidem sine operibus legis.
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.
quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.

< Romans 3 >