Romanos 3
1 Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
3 Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
4 Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
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."
5 Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
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?
6 secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
No indeed; for in that case how shall He judge all mankind?)
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
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?
8 et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
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.
9 Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
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.
10 sicut scriptum est: [Quia non est justus quisquam:
Thus it stands written, "There is not one righteous man.
11 non est intelligens, non est requirens Deum.
There is not one who is really wise, nor one who is a diligent seeker after God.
12 Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
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."
13 Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
"Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips."
14 quorum os maledictione, et amaritudine plenum est:
"Their mouths are full of cursing and bitterness."
15 veloces pedes eorum ad effundendum sanguinem:
"Their feet move swiftly to shed blood.
16 contritio et infelicitas in viis eorum:
Ruin and misery mark their path;
17 et viam pacis non cognoverunt:
and the way to peace they have 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:
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.
20 quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
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.
21 Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
22 Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
23 omnes enim peccaverunt, et egent gloria Dei.
for all alike have sinned, and all consciously come short of the glory of God,
24 Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
25 quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
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--
26 in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
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.
27 Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
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.
28 Arbitramur enim justificari hominem per fidem sine operibus legis.
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.
29 An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
30 quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
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.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
