Romans 3
1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
aparañca yihūdinaḥ kiṁ śreṣṭhatvaṁ? tathā tvakchedasya vā kiṁ phalaṁ?
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
sarvvathā bahūni phalāni santi, viśeṣata īśvarasya śāstraṁ tebhyo'dīyata|
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
kaiścid aviśvasane kṛte teṣām aviśvasanāt kim īśvarasya viśvāsyatāyā hānirutpatsyate?
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."
kenāpi prakāreṇa nahi| yadyapi sarvve manuṣyā mithyāvādinastathāpīśvaraḥ satyavādī| śāstre yathā likhitamāste, atastvantu svavākyena nirddoṣo hi bhaviṣyasi| vicāre caiva niṣpāpo bhaviṣyasi na saṁśayaḥ|
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?
asmākam anyāyena yadīśvarasya nyāyaḥ prakāśate tarhi kiṁ vadiṣyāmaḥ? ahaṁ mānuṣāṇāṁ kathāmiva kathāṁ kathayāmi, īśvaraḥ samucitaṁ daṇḍaṁ dattvā kim anyāyī bhaviṣyati?
6 No indeed; for in that case how shall He judge all mankind?)
itthaṁ na bhavatu, tathā satīśvaraḥ kathaṁ jagato vicārayitā bhaviṣyati?
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?
mama mithyāvākyavadanād yadīśvarasya satyatvena tasya mahimā varddhate tarhi kasmādahaṁ vicāre'parādhitvena gaṇyo bhavāmi?
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.
maṅgalārthaṁ pāpamapi karaṇīyamiti vākyaṁ tvayā kuto nocyate? kintu yairucyate te nitāntaṁ daṇḍasya pātrāṇi bhavanti; tathāpi tadvākyam asmābhirapyucyata ityasmākaṁ glāniṁ kurvvantaḥ kiyanto lokā vadanti|
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.
anyalokebhyo vayaṁ kiṁ śreṣṭhāḥ? kadācana nahi yato yihūdino 'nyadeśinaśca sarvvaeva pāpasyāyattā ityasya pramāṇaṁ vayaṁ pūrvvam adadāma|
10 Thus it stands written, "There is not one righteous man.
lipi ryathāste, naikopi dhārmmiko janaḥ|
11 There is not one who is really wise, nor one who is a diligent seeker after God.
tathā jñānīśvarajñānī mānavaḥ kopi nāsti hi|
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."
vimārgagāminaḥ sarvve sarvve duṣkarmmakāriṇaḥ| eko janopi no teṣāṁ sādhukarmma karoti ca|
13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips."
tathā teṣāntu vai kaṇṭhā anāvṛtaśmaśānavat| stutivādaṁ prakurvvanti jihvābhiste tu kevalaṁ| teṣāmoṣṭhasya nimne tu viṣaṁ tiṣṭhati sarppavat|
14 "Their mouths are full of cursing and bitterness."
mukhaṁ teṣāṁ hi śāpena kapaṭena ca pūryyate|
15 "Their feet move swiftly to shed blood.
raktapātāya teṣāṁ tu padāni kṣipragāni ca|
16 Ruin and misery mark their path;
pathi teṣāṁ manuṣyāṇāṁ nāśaḥ kleśaśca kevalaḥ|
17 and the way to peace they have not known."
te janā nahi jānanti panthānaṁ sukhadāyinaṁ|
18 "There is no fear of God before their eyes."
parameśād bhayaṁ yattat taccakṣuṣoragocaraṁ|
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.
vyavasthāyāṁ yadyallikhati tad vyavasthādhīnān lokān uddiśya likhatīti vayaṁ jānīmaḥ| tato manuṣyamātro niruttaraḥ san īśvarasya sākṣād aparādhī bhavati|
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.
ataeva vyavasthānurūpaiḥ karmmabhiḥ kaścidapi prāṇīśvarasya sākṣāt sapuṇyīkṛto bhavituṁ na śakṣyati yato vyavasthayā pāpajñānamātraṁ jāyate|
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--
kintu vyavasthāyāḥ pṛthag īśvareṇa deyaṁ yat puṇyaṁ tad vyavasthāyā bhaviṣyadvādigaṇasya ca vacanaiḥ pramāṇīkṛtaṁ sad idānīṁ prakāśate|
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
yīśukhrīṣṭe viśvāsakaraṇād īśvareṇa dattaṁ tat puṇyaṁ sakaleṣu prakāśitaṁ sat sarvvān viśvāsinaḥ prati varttate|
23 for all alike have sinned, and all consciously come short of the glory of God,
teṣāṁ kopi prabhedo nāsti, yataḥ sarvvaeva pāpina īśvarīyatejohīnāśca jātāḥ|
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
ta īśvarasyānugrahād mūlyaṁ vinā khrīṣṭakṛtena paritrāṇena sapuṇyīkṛtā bhavanti|
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--
yasmāt svaśoṇitena viśvāsāt pāpanāśako balī bhavituṁ sa eva pūrvvam īśvareṇa niścitaḥ, ittham īśvarīyasahiṣṇutvāt purākṛtapāpānāṁ mārjjanakaraṇe svīyayāthārthyaṁ tena prakāśyate,
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.
varttamānakālīyamapi svayāthārthyaṁ tena prakāśyate, aparaṁ yīśau viśvāsinaṁ sapuṇyīkurvvannapi sa yāthārthikastiṣṭhati|
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.
tarhi kutrātmaślāghā? sā dūrīkṛtā; kayā vyavasthayā? kiṁ kriyārūpavyavasthayā? itthaṁ nahi kintu tat kevalaviśvāsarūpayā vyavasthayaiva bhavati|
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.
ataeva vyavasthānurūpāḥ kriyā vinā kevalena viśvāsena mānavaḥ sapuṇyīkṛto bhavituṁ śaknotītyasya rāddhāntaṁ darśayāmaḥ|
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
sa kiṁ kevalayihūdinām īśvaro bhavati? bhinnadeśinām īśvaro na bhavati? bhinnadeśināmapi bhavati;
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.
yasmād eka īśvaro viśvāsāt tvakchedino viśvāsenātvakchedinaśca sapuṇyīkariṣyati|
31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
tarhi viśvāsena vayaṁ kiṁ vyavasthāṁ lumpāma? itthaṁ na bhavatu vayaṁ vyavasthāṁ saṁsthāpayāma eva|
