Romanos 3
1 Quid ergo amplius Iudæo est? Aut quæ utilitas circumcisionis?
Then what advantage does the Jew have? Or what is the profit of circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
Much in every way! Because first of all, they were entrusted with the revelations of God.
3 Quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? Absit.
For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
4 Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris.
May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.”
5 Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
6 (Secundum hominem dico.) Absit. Alioquin quomodo iudicabit Deus hunc mundum?
May it never be! For then how will God judge the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
For if the truth of God through my lie abounded to 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 iusta est.
Why not (as we are slanderously reported, and as some affirm that we say), “Let’s do evil, that good may come?” Those who say so are justly condemned.
9 Quid ergo? Præcellimus eos? Nequaquam. Causati enim sumus Iudæos, et Græcos omnes sub peccato esse,
What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin.
10 sicut scriptum est: Quia non est iustus quisquam:
As it is written, “There is no one righteous; no, not one.
11 non est intelligens, non est requirens Deum.
There is no one who understands. There is no one who seeks after God.
12 Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
They have all turned away. They have together become unprofitable. There is no one who does 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 tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”
14 Quorum os maledictione, et amaritudine plenum est:
“Their 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:
The way of peace, they haven’t 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 whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.
20 quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
21 Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
22 Iustitia autem Dei per fidem Iesu Christi in omnes, et super omnes, qui credunt in eum: non enim est distinctio:
even the righteousness of God through faith in Jesus Christ to all and on all those who 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 Iustificati gratis per gratiam ipsius, per redemptionem, quæ est in Christo Iesu,
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 iustitiæ suæ propter remissionem præcedentium delictorum
whom God sent to be an atoning sacrifice through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance;
26 in sustentatione Dei, ad ostensionem iustitiæ eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus.
27 Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28 Arbitramur enim iustificari hominem per fidem sine operibus legis.
We maintain therefore that a man is justified by faith apart from the works of the law.
29 An Iudæorum Deus tantum? Nonne et Gentium? Immo et Gentium.
Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
30 Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et præputium per fidem.
since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we then nullify the law through faith? May it never be! No, we establish the law.
