Romans 3
1 What then [is] the superiority of the Jew? or what the profit of circumcision?
Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
2 Much every way: and first, indeed, that to them were entrusted the oracles of God.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3 For what? if some have not believed, shall their unbelief make the faith of God of none effect?
Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
4 Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.
Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
5 But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6 Far be the thought: since how shall God judge the world?
secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
7 For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
8 and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
9 What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:
Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10 according as it is written, There is not a righteous [man], not even one;
sicut scriptum est: [Quia non est justus quisquam:
11 there is not the [man] that understands, there is not one that seeks after God.
non est intelligens, non est requirens Deum.
12 All have gone out of the way, they have together become unprofitable; there is not one that practises goodness, there is 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 sepulchre; with their tongues they have used deceit; asps' poison [is] under their lips:
Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
14 whose mouth is full of cursing and bitterness;
quorum os maledictione, et amaritudine plenum est:
15 swift their feet to shed blood;
veloces pedes eorum ad effundendum sanguinem:
16 ruin and misery [are] in their ways,
contritio et infelicitas in viis eorum:
17 and way of peace they have not 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 the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20 Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin.
quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21 But now without law righteousness of God is manifested, borne witness to by the law and the prophets;
Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
22 righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
23 for all have sinned, and come short of the glory of God;
omnes enim peccaverunt, et egent gloria Dei.
24 being justified freely by his grace through the redemption which [is] in Christ Jesus;
Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25 whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
26 for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.
in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
27 Where then [is] boasting? It has been excluded. By what law? of works? Nay, but by law of faith;
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28 for we reckon that a man is justified by faith, without works of law.
Arbitramur enim justificari hominem per fidem sine operibus legis.
29 Is [God] the God of Jews only? is he not of [the] nations also? Yea, of nations also:
An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
30 since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.
quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
31 Do we then make void law by faith? Far be the thought: [no, ] but we establish law.
Legem ergo destruimus per fidem? Absit: sed legem statuimus.
