Epistola ad Romanos

Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?

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

Quid ergo ample Iudaeo es? Aut que utilitate de circumcisione?

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.

Multo per omni modo. Primo quidem quia crede es ad illos eloquios de Deo.

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!

Quid nam si uno de illos non crede? Numquid incredulitate de illos evacua fide de Deo? Abes.

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

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.

Es autem Deo verace: omni autem homine mendace, sicut scripto es: ut iustifica in sermones tuo: et vince cum iudica.

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

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

Si autem iniquitate nostro commenda iustitia de Deo, quid dic? Numquid iniquo es Deo, qui infer ira?

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

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

Secundo homine dic. Abes. Alioqui(n) quomodo Deo iudica hoc mundo?

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

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 nam veritate de Deo in meo mendacio abunda in gloria de ipso: quid adhuc et me sicut peccatore iudica?

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

Et non (sicut blasphema, et sicut dic uno nos dicere) fac malo ut veni bono: de que damnatione iusto es.

Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos 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.

Quid ergo? Praecella illos? Nequamuam. Causor nam es Iudaeos et Graeco omni sub peccato es,

sicut scriptum est: Quia non est justus quisquam:

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

Sicut scripto es: quia non es iusto ullo:

non est intelligens, non est requirens Deum.

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

Non es intellige, non es require Deo.

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.

Omni declina, simul inutile fac es: non qui que fac bono es, non es usque ad uno.

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.

Sepulchro pate es gutture de illos, linguas suo dolose age: veneno de aspides sub labios de illos:

quorum os maledictione, et amaritudine plenum est:

Whose mouth is full of cursing and bitterness:

De que ore maledictione, et amaritudine plena es:

veloces pedes eorum ad effundendum sanguinem:

Their feet swift to shed blood:

Veloce pedes de illos ad effunde sanguine:

contritio et infelicitas in viis eorum:

Destruction and misery in their ways:

Contritione et infelicitate in vias de illos:

et viam pacis non cognoverunt:

And the way of peace they have not known.

Et via de pace non cognosce:

non est timor Dei ante oculos eorum.

There is no fear of God before their eyes.

Non es timore de Deo ante oculos de illos.

Scimus autem quoniam quæcumque lex loquitur, iis, 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.

Sci autem quia lege loque omni, illo, qui in lege es, loque: ut omni ore obstrue, et subdito omni mundo que fi ad Deo:

quia ex operibus legis non justificabitur 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.

Quia ex operes de lege non omni carne iustifica coram illo. Per lege nam cognitione de peccato.

Nunc autem sine lege justitia 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.

Nunc autem sine lege iustitia de Deo manifesta es: testificor ab lege et prophetas.

Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: 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.

Iustitia autem de Deo per fide de Iesu de Christo in omni et super omni qui crede in illo: non nam distinctione es:

omnes enim peccaverunt, et egent gloria Dei.

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

Omni nam pecca, et gloria de Deo ege.

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

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

Iustifica gratis per gratia de ipso, per redemptione que es in Christo Iesu,

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

Deo propone quem propitiatio per fide in sanguine de ipso, ad ostensione de iustitia suo propter remissione praecede de delictos

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

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

In sustentatione de Deo, ad ostensione de iustitia de illo in hoc tempore: ut es ipso iusto, et iustifica illo, qui es ex fide de Iesu de Christo.

Ubi est ergo gloriatio tua? 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.

Ubi es ergo gloriatione tuo? Exclusa es. Per quam lege? De factos? Non: sed per lege de fide.

Arbitramur enim justificari hominem per fidem sine operibus legis.

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

Arbitra nam iustifica homine per fide sine operes de lege.

An Judæorum 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.

An de Iudaeos Deo tanto? Nonne et de gentes? Immo et de gentes:

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

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

Quia quidem uno es Deo, qui iustifica circumcisione ex fide, et praeputio per fide.

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

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

Lege ergo destrue per fide? Abes: sed lege statue.