Romanos 3
1 Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
What is the pre-eminence of the Jew, then? or what profit is there of circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
Much, in every respect: chiefly, indeed, because 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 did not believe--will not their unbelief destroy 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.
By no means. But let God be true, and every man a liar; as it is written, "That thou mayest be justified in thy sayings, and mayest overcome when thou judgest."
5 Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
But if our unrighteousness display the justice of God, what shall we say? Is not God unjust, who inflicts vengeance? (I speak after the manner of men.)
6 secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
By no means: otherwise, 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?
Still, if the truth of God has, through my lie, more abounded to his glory, why am I also yet condemned as a sinner--
8 et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
and not because we have done evil that good may come, as we are slandered, and as some affirm that we teach--whose condemnation is just?
9 Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
What then? Do we excel? Not at all. For we have before proved both Jews and Gentiles to be all under sin.
10 sicut scriptum est: Quia non est justus quisquam:
As it is written, "Surely there is none righteous; no, not one.
11 non est intelligens, non est requirens Deum.
There is none that understands; there is none that seeks after God.
12 Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
They are all gone out of the way: they are together become unprofitable. There is none that does good; there is 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 sepulcher: with their tongues they have used deceit; the poison of asps 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 lurk in their paths;
17 et viam pacis non cognoverunt:
but the path of 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:
Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and that all the world may be liable to punishment before God.
20 quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
Wherefore, by works of law there shall no flesh be justified in his sight; because through law is the knowledge of sin.
21 Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
But now, a justification which is of God, without law, is exhibited, attested 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 a justification which is of God, through faith in Jesus Christ, for all, and upon all, who believe; for there is no difference.
23 omnes enim peccaverunt, et egent gloria Dei.
For all, having sinned and come short of the glory of God,
24 Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
are justified freely by his favor, through the redemption which is by Christ Jesus:
25 quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
whom God has set forth a propitiatory, through faith in his blood, for a demonstration of his own justice, in passing by the sins which were before committed, through 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 a demonstration, also, of his justice in the present time, in order that he may be just, when justifying him, who is of the faith of Jesus.
27 Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
Where, then, is boasting? It is excluded. By what law? of works? No: but by the law of faith.
28 Arbitramur enim justificari hominem per fidem sine operibus legis.
We conclude, then, that by faith man is justified, without works of law.
29 An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
Is he the God of the Jews only, and not of the Gentiles, also? Yes, of the Gentiles, also.
30 quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
Seeing there is one God, he will justify the circumcision by faith, and the uncircumcision through the faith.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we, then, make law useless through the faith? By no means: but we establish law.
