Romans 3

What advantage then hath the Jew: or what is the profit of circumcision?

Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?

Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;

Much every way. First indeed, because the words of God were committed to them.

Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.

πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.

For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!

Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.

τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;

But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.

Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.

μὴ γένοιτο: γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθάπερ γέγραπται, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαί σε.

But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?

Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?

εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.

(I speak according to man.) God forbid! Otherwise how shall God judge this world?

secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?

μὴ γένοιτο: ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;

For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?

Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?

εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;

And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.

et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.

καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.

What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.

Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,

Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ' ἁμαρτίαν εἶναι,

As it is written: There is not any man just .

sicut scriptum est : Quia non est justus quisquam :

καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς,

There is none that understandeth: there is none that seeketh after God.

non est intelligens, non est requirens Deum.

οὐκ ἔστιν συνίων, οὐκ ἔστιν ἐκζητῶν τὸν θεόν.

All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.

Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.

πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν: οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.

Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.

Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,

Whose mouth is full of cursing and bitterness:

quorum os maledictione, et amaritudine plenum est :

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει:

Their feet swift to shed blood:

veloces pedes eorum ad effundendum sanguinem :

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,

Destruction and misery in their ways:

contritio et infelicitas in viis eorum :

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,

And the way of peace they have not known.

et viam pacis non cognoverunt :

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.

There is no fear of God before their eyes.

non est timor Dei ante oculos eorum.

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.

Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.

Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo:

οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ:

Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.

quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.

διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.

But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.

Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.

Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,

Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.

Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:

δικαιοσύνη δὲ θεοῦ διὰ πίστεως [Ἰησοῦ] Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας: οὐ γάρ ἐστιν διαστολή:

For all have sinned and do need the glory of God.

omnes enim peccaverunt, et egent gloria Dei.

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,

Being justified freely by his grace, through the redemption that is in Christ Jesus,

Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,

δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ:

Whom God hath proposed to be a propitiation, through faith in his blood, to the showing of his justice, for the remission of former sins,

quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum

ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων

Through the forbearance of God, for the showing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ.

in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.

ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non : sed per legem fidei.

Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.

For we account a man to be justified by faith, without the works of the law.

Arbitramur enim justificari hominem per fidem sine operibus legis.

λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.

Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.

An Judæorum Deus tantum? nonne et gentium? Immo et gentium:

ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,

For it is one God that justifieth circumcision by faith and uncircumcision through faith.

quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.

εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.

Do we then, destroy the law through faith? God forbid! But we establish the law.

Legem ergo destruimus per fidem? Absit : sed legem statuimus.

νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.