Romans 3
1 Then what advantage does the Jew have? Or what is the profit of circumcision?
Quid ergo amplius Iudæo est? Aut quæ utilitas circumcisionis?
2 Much in every way! Because first of all, they were entrusted with the revelations of God.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
Quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 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.”
Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris.
5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 May it never be! For then how will God judge the world?
(Secundum hominem dico.) Absit. Alioquin quomodo iudicabit Deus hunc mundum?
7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
8 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.
Et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est.
9 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.
Quid ergo? Præcellimus eos? Nequaquam. Causati enim sumus Iudæos, et Græcos omnes sub peccato esse,
10 As it is written, “There is no one righteous; no, not one.
sicut scriptum est: Quia non est iustus quisquam:
11 There is no one who understands. There is no one who seeks after God.
non est intelligens, non est requirens Deum.
12 They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
13 “Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”
Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
14 “Their mouth is full of cursing and bitterness.”
Quorum os maledictione, et amaritudine plenum est:
15 “Their feet are swift to shed blood.
Veloces pedes eorum ad effundendum sanguinem:
16 Destruction and misery are in their ways.
Contritio, et infelicitas in viis eorum:
17 The way of peace, they haven’t known.”
et viam pacis non cognoverunt:
18 “There is no fear of God before their eyes.”
Non est timor Dei ante oculos eorum.
19 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.
Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
Iustitia autem Dei per fidem Iesu Christi in omnes, et super omnes, qui credunt in eum: non enim est distinctio:
23 for all have sinned, and fall short of the glory of God;
Omnes enim peccaverunt, et egent gloria Dei.
24 being justified freely by his grace through the redemption that is in Christ Jesus,
Iustificati gratis per gratiam ipsius, per redemptionem, quæ est in Christo Iesu,
25 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;
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem iustitiæ suæ propter remissionem præcedentium delictorum
26 to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus.
in sustentatione Dei, ad ostensionem iustitiæ eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
27 Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 We maintain therefore that a man is justified by faith apart from the works of the law.
Arbitramur enim iustificari hominem per fidem sine operibus legis.
29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
An Iudæorum Deus tantum? Nonne et Gentium? Immo et Gentium.
30 since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.
Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et præputium per fidem.
31 Do we then nullify the law through faith? May it never be! No, we establish the law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
