Romanos 3
1 Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
What advantage then hath the Jew? or what is the profit of circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
Much every way: first of all, that they were intrusted with the oracles of God.
3 Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?
4 Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.
5 Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)
6 secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
God forbid: for then how shall God judge the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
8 et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
and why not (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
9 Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;
10 sicut scriptum est: [Quia non est justus quisquam:
as it is written, There is none righteous, no, not one;
11 non est intelligens, non est requirens Deum.
There is none that understandeth, There is none that seeketh after God;
12 Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one:
13 Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:
14 quorum os maledictione, et amaritudine plenum est:
Whose mouth is full of cursing and bitterness:
15 veloces pedes eorum ad effundendum sanguinem:
Their feet are swift to shed blood;
16 contritio et infelicitas in viis eorum:
Destruction and misery are in their ways;
17 et viam pacis non cognoverunt:
And the way of peace have they not known:
18 non est timor Dei ante oculos eorum.]
There is no fear of God before their eyes.
19 Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
20 quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
because by the works of the law shall no flesh be justified in his sight: for through the law [cometh] the knowledge of sin.
21 Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
22 Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
23 omnes enim peccaverunt, et egent gloria Dei.
for all have sinned, and fall short of the glory of God;
24 Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
being justified freely by his grace through the redemption that is in Christ Jesus:
25 quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
whom God set forth [to be] a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God;
26 in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
for the shewing, [I say], of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
27 Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
28 Arbitramur enim justificari hominem per fidem sine operibus legis.
We reckon therefore that a man is justified by faith apart from the works of the law.
29 An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
Or is God [the God] of Jews only? is he not [the God] of Gentiles also? Yea, of Gentiles also:
30 quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
