Romanos 3
1 Quid ergo amplius Iudaeo est? aut quae utilitas circumcisionis?
How then is the Jew better off? or what profit is there in circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
Much in every way: first of all because the words of God were given to them.
3 quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuavit? Absit.
And if some have no faith, will that 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.
In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.
5 Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)?
6 (secundum hominem dico.) Absit. alioquin quomodo iudicabit Deus hunc mundum?
In no way: because if it is so, how is God able to be the judge of all the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner?
8 et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est.
Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.
9 Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Iudaeos, et Graecos omnes sub peccato esse,
What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin;
10 sicut scriptum est: Quia non est iustus quisquam:
As it is said in the holy Writings, There is not one who does righteousness;
11 non est intelligens, non est requirens Deum.
Not one who has the knowledge of what is right, not one who is a searcher after God;
12 Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one:
13 Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips:
14 Quorum os maledictione, et amaritudine plenum est:
Whose mouth is full of curses and bitter words:
15 Veloces pedes eorum ad effundendum sanguinem:
Their feet are quick in running after blood;
16 Contritio, et infelicitas in viis eorum:
Destruction and trouble are in their ways;
17 et viam pacis non cognoverunt:
And of the way of peace they have no knowledge:
18 Non est timor Dei ante oculos eorum.
There is no fear of God before their eyes.
19 Scimus autem quoniam quaecumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by 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 man is able to have righteousness in his eyes, 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 without the law there is a revelation of the righteousness of God, to which witness is given 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:
That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,
23 Omnes enim peccaverunt, et egent gloria Dei.
For all have done wrong and are far from the glory of God;
24 Iustificati gratis per gratiam ipsius, per redemptionem, quae est in Christo Iesu,
And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus:
25 quem proposuit Deus propitiatorem per fidem in sanguine ipsius, ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
26 in sustentatione Dei, ad ostensionem iustitiae eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus.
27 Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith.
28 Arbitramur enim iustificari hominem per fidem sine operibus legis.
For this reason, then, a man may get righteousness by faith without the works of the law.
29 An Iudaeorum Deus tantum? Nonne et Gentium? Immo et Gentium.
Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles:
30 Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et praeputium per fidem.
If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.
