| 1 |
quid ergo amplius est Iudaeo aut quae utilitas circumcisionis
What advantage then hath the Jew: or what is the profit of circumcision?
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| 2 |
multum per omnem modum primum quidem quia credita sunt illis eloquia Dei
Much every way. First indeed, because the words of God were committed to them.
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| 3 |
quid enim si quidam illorum non crediderunt numquid incredulitas illorum fidem Dei evacuabit absit
For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
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| 4 |
est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris
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.
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| 5 |
si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dico
But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
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| 6 |
absit alioquin quomodo iudicabit Deus mundum
(I speak according to man.) God forbid! Otherwise how shall God judge this world?
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| 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 hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
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| 8 |
et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta est
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.
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| 9 |
quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse
What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
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| 10 |
sicut scriptum est quia non est iustus quisquam
As it is written: There is not any man just.
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| 11 |
non est intellegens non est requirens Deum
There is none that understandeth: there is none that seeketh after God.
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| 12 |
omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unum
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.
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| 13 |
sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorum
Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
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| 14 |
quorum os maledictione et amaritudine plenum est
Whose mouth is full of cursing and bitterness:
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| 15 |
veloces pedes eorum ad effundendum sanguinem
Their feet swift to shed blood:
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| 16 |
contritio et infelicitas in viis eorum
Destruction and misery in their ways:
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| 17 |
et viam pacis non cognoverunt
And the way of peace they have not known.
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| 18 |
non est timor Dei ante oculos eorum
There is no fear of God before their eyes.
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| 19 |
scimus autem quoniam quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus Deo
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.
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| 20 |
quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccati
Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
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| 21 |
nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetis
But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
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| 22 |
iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio
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.
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| 23 |
omnes enim peccaverunt et egent gloriam Dei
For all have sinned and do need the glory of God.
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| 24 |
iustificati gratis per gratiam ipsius per redemptionem quae est in Christo Iesu
Being justified freely by his grace, through the redemption that is in Christ Jesus,
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| 25 |
quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
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| 26 |
in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu
Through the forbearance of God, for the shewing 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
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| 27 |
ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fidei
Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
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| 28 |
arbitramur enim iustificari hominem per fidem sine operibus legis
For we account a man to be justified by faith, without the works of the law.
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| 29 |
an Iudaeorum Deus tantum nonne et gentium immo et gentium
Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
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| 30 |
quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem
For it is one God that justifieth circumcision by faith and uncircumcision through faith.
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| 31 |
legem ergo destruimus per fidem absit sed legem statuimus
Do we then, destroy the law through faith? God forbid! But we establish the law.
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