Romanos 3
1 quid ergo amplius est Iudaeo aut quae utilitas circumcisionis
WHAT advantage then hath the Jew? or what profit is there of circumcision?
2 multum per omnem modum primum quidem quia credita sunt illis eloquia Dei
Much every way: chiefly, because that unto them were committed 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? shall their unbelief make the faith of God without effect?
4 est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
5 si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dico
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6 absit alioquin quomodo iudicabit Deus 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 iudicor
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta est
And not rather, (as we be slanderously reported, and as some affirm that we say, ) Let us do evil, that good may come? whose damnation is just.
9 quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 sicut scriptum est quia non est iustus quisquam
As it is written, There is none righteous, no, not one:
11 non est intellegens 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 are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not 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 quaecumque lex loquitur his 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 saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccati
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
21 nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetis
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 omnes enim peccaverunt et egent gloriam Dei
For all have sinned, and come short of the glory of God;
24 iustificati gratis per gratiam ipsius per redemptionem quae 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 iustitiae suae propter remissionem praecedentium delictorum
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fidei
Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 arbitramur enim iustificari hominem per fidem sine operibus legis
Therefore we conclude that a man is justified by faith without the deeds of the law.
29 an Iudaeorum Deus tantum nonne et gentium immo et gentium
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 legem ergo destruimus per fidem absit sed legem statuimus
Do we then make void the law through faith? God forbid: yea, we establish the law.
