Rm 3:1Quid ergō amplius Jūdaeō est?What more, then, is there for the Jew? Rm 3:1Aut quae ūtilitās circumcīsiōnis?Or what is the use of circumcision? Rm 3:2Multum per omnem modum.Much in every way. Rm 3:2Prīmum quidem quia crēdita sunt illīs ēloquia Deī.First indeed because the words of God were entrusted to them. Rm 3:3Quid enim sī quīdam illōrum nōn crēdidērunt?For what if some of them did not believe? Rm 3:3Numquid incrēdulitās illōrum fidem Deī ēvacuābit?Surely their unbelief will not make the faith of God empty? Rm 3:3Absit.Far from it. Rm 3:4Est autem Deus vērāx: omnis autem homō mendāx, sīcut scrīptum est: [Ut jūstificēris in sermōnibus tuīs: et vincās cum jūdicāris.] Sī autem inīquitās nostra jūstitiam Deī commendat, quid dīcēmus?But God is truthful: and every man a liar, just as it has been written: "So that you may be justified in your words: and may win when you are judged." But if our iniquity commends the justice of God, what shall we say? Rm 3:5Numquid inīquus est Deus, quī īnfert īram?Is God unjust, who brings on anger? Rm 3:6Secundum hominem dīcō.I speak according to man. Rm 3:6Absit.Far from it.
Rm 3:6Aliōquīn quōmodo jūdicābit Deus hunc mundum?Otherwise how will God judge this world? Rm 3:7Sī enim vēritās Deī in meō mendāciō abundāvit in glōriam ipsīus: quid adhūc et ego tamquam peccātor jūdicor?For if the truth of God has abounded through my lie to his glory: why am I still judged as a sinner too? Rm 3:8Et nōn (sīcut blasphēmāmur, et sīcut aiunt quīdam nōs dīcere) faciāmus mala ut veniant bona: quōrum damnātiō jūsta est.And why not (as we are blasphemed, and as some claim that we say) do evil things so that good things may come: whose condemnation is just. Rm 3:9Quid ergō?What then? Rm 3:9Praecellimus eōs?Do we excel them? Rm 3:9Nēquāquam.By no means. Rm 3:9Causātī enim sumus Jūdaeōs et Graecōs omnēs sub peccātō esse, sīcut scrīptum est: [Quia nōn est jūstus quisquam: nōn est intelligēns, nōn est requīrēns Deum.For we have charged that Jews and Greeks are all under sin, just as it has been written: "Because there is not anyone just: there is not one understanding, there is not one seeking God. Rm 3:12Omnēs dēclīnāvērunt, simul inūtilēs factī sunt: nōn est quī faciat bonum, nōn est ūsque ad ūnum.All have turned aside, together they have become useless: there is not one who does good, there is not, even to one.
Rm 3:13Sepulchrum patēns est guttur eōrum, linguīs suīs dolōsē agēbant: venēnum aspidum sub labiīs eōrum: quōrum ōs maledictiōne, et amāritūdine plēnum est: vēlōcēs pedēs eōrum ad effundendum sanguinem: contrītiō et īnfēlīcitās in viīs eōrum: et viam pācis nōn cognōvērunt: nōn est timor Deī ante oculōs eōrum.] Scīmus autem quoniam quaecumque lēx loquitur, iīs, quī in lēge sunt, loquitur: ut omne ōs obstruātur, et subditus fīat omnis mundus Deō: quia ex operibus lēgis nōn jūstificābitur omnis carō cōram illō.An open tomb is their throat, with their tongues they were acting deceitfully: the venom of asps is under their lips: whose mouth is full of cursing, and bitterness: swift are their feet for shedding blood: ruin and unhappiness are in their ways: and the way of peace they have not known: there is no fear of God before their eyes." But we know that whatever things the law speaks, it speaks to those who are in the law: so that every mouth may be stopped, and the whole world may become subject to God: because from works of the law no flesh will be justified before him. Rm 3:20Per lēgem enim cognitiō peccātī.For through the law comes knowledge of sin.
Rm 3:21Nunc autem sine lēge jūstitia Deī manifestāta est: testificāta ā lēge et prophētīs.But now without the law the justice of God has been made manifest: testified to by the law and the prophets. Rm 3:22Jūstitia autem Deī per fidem Jēsū Chrīstī in omnēs et super omnēs quī crēdunt in eum: nōn enim est distīnctiō: omnēs enim peccāvērunt, et egent glōriā Deī.And the justice of God through faith of Jesus Christ is unto all and upon all who believe in him: for there is no distinction: for all have sinned, and lack the glory of God. Rm 3:24Jūstificātī grātīs per grātiam ipsīus, per redēmptiōnem quae est in Chrīstō Jēsū, quem prōposuit Deus propitiātiōnem per fidem in sanguine ipsīus, ad ostēnsiōnem jūstitiae suae propter remissiōnem praecēdentium dēlictōrum in sustentātiōne Deī, ad ostēnsiōnem jūstitiae ejus in hōc tempore: ut sit ipse jūstus, et jūstificāns eum, quī est ex fidē Jēsū Chrīstī.Justified freely through his grace, through the redemption which is in Christ Jesus, whom God set forth as a propitiation through faith in his blood, for the showing of his justice on account of the remission of preceding offences in the forbearance of God, for the showing of his justice in this time: so that he himself may be just, and justifying him who is from faith of Jesus Christ.
Rm 3:27Ubi est ergō glōriātiō tua?Where then is your boasting? Rm 3:27Exclūsa est.It has been shut out. Rm 3:27Per quam lēgem?Through what law? Rm 3:27Factōrum?Of deeds? Rm 3:27Nōn: sed per lēgem fideī.No: but through the law of faith. Rm 3:28Arbitrāmur enim jūstificārī hominem per fidem sine operibus lēgis.For we judge that a man is justified through faith without works of the law. Rm 3:29An Jūdaeōrum Deus tantum?Or is he God of the Jews only? Rm 3:29Nōnne et gentium?Is he not of the nations too? Rm 3:29Immō et gentium: quoniam quidem ūnus est Deus, quī jūstificat circumcīsiōnem ex fidē, et praepūtium per fidem.Yes, of the nations too: since indeed God is one, who justifies circumcision from faith, and foreskin through faith. Rm 3:31Lēgem ergō dēstruimus per fidem?Do we then destroy the law through faith? Rm 3:31Absit: sed lēgem statuimus.Far from it: but we establish the law.