Romanos 3
1 Quid ergo amplius Iudaeo est? aut quae utilitas circumcisionis?
What, then, [is] the superiority of the Jew? Or what the profit of the circumcision?
2 Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
Much in every way; for first, indeed, that they were entrusted with the oracles of God;
3 quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuavit? Absit.
for what, if certain were faithless? Will their faithlessness make the faithfulness of God useless?
4 Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris.
Let it not be! And let God become true, and every man false, according as it has been written: “That You may be declared righteous in Your words, and may overcome in Your being judged.”
5 Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
And if our unrighteousness establishes God’s righteousness, what will we say? Is God unrighteous who is inflicting the wrath? (I speak after the manner of a man.)
6 (secundum hominem dico.) Absit. alioquin quomodo iudicabit Deus hunc mundum?
Let it not be! Since how will 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 in my falsehood abounded more to His glory, why am I also yet judged as a sinner?
8 et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est.
And not, as we are spoken evil of, and as certain affirm us to say, “We may do the evil things, that the good ones may come?” Whose judgment is righteous.
9 Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Iudaeos, et Graecos omnes sub peccato esse,
What, then? Are we better? Not at all! For we charged before both Jews and Greeks with being all under sin,
10 sicut scriptum est: Quia non est iustus quisquam:
according as it has been written: “There is none righteous, not even one;
11 non est intelligens, non est requirens Deum.
there is none who is understanding, there is none who is seeking after God.
12 Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
All went out of the way, together they became unprofitable, there is none doing good, there is not even one.
13 Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
Their throat [is] an opened grave; with their tongues they used deceit; poison of cobras [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:
Ruin and misery [are] in their ways.
17 et viam pacis non cognoverunt:
And a way of peace they did not know.
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:
And we have known that as many things as the Law says, to those in the Law it speaks, that every mouth may be stopped, and all the world may come under judgment to God;
20 quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
for this reason by works of law will no flesh be declared righteous before Him, for through law is a knowledge of sin.
21 Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
And now apart from law the righteousness of God has been revealed, testified to 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:
and the righteousness of God [is] through the faith of Jesus Christ to all, and on all those believing—for there is no difference,
23 Omnes enim peccaverunt, et egent gloria Dei.
for all have sinned and fall short of the glory of God—
24 Iustificati gratis per gratiam ipsius, per redemptionem, quae est in Christo Iesu,
being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,
25 quem proposuit Deus propitiatorem per fidem in sanguine ipsius, ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
whom God set forth [as] a propitiatory covering, through faith in His blood, for the showing forth of His righteousness, because of the passing over of the former sins in the forbearance of God—
26 in sustentatione Dei, ad ostensionem iustitiae eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
for the showing forth of His righteousness in the present time, for His being righteous, and declaring him righteous 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] the boasting? It was excluded; by what law? Of works? No, but by a law of faith:
28 Arbitramur enim iustificari hominem per fidem sine operibus legis.
therefore we reckon a man to be declared righteous by faith, apart from works of law.
29 An Iudaeorum Deus tantum? Nonne et Gentium? Immo et Gentium.
[Is He] only the God of Jews, and not also of nations?
30 Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et praeputium per fidem.
Yes, also of nations; since [there is] one God who will declare righteous circumcision by faith, and uncircumcision through faith.
31 Legem ergo destruimus per fidem? Absit: sed legem statuimus.
Do we then make law useless through faith? Let it not be! Indeed, we establish law.
