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

Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?

Of what use is it, then, to be a Jew? What value was there in circumcision?

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.

Much, I answer, in every respect; chiefly because the Jews had the words of God entrusted to them.

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.

Some, to be sure, shewed unfaithfulness on their side; but can we suppose that unfaithfulness on their part will dispense God from his promise? It is not to be thought of;

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.

God must prove true to his word, though all men should play him false; so it is written, Thy dealings were just, and if thou art called in question, thou hast right on thy side.

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?

Thus our fault only serves to bring God’s integrity to light. (Does that mean that God does wrong in punishing us for it?

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

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

Impossible again, even according to our human standards; that would mean that God has no right to judge the world;

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?

it would mean that because my deceitfulness has promoted God’s glory by giving scope to his truthfulness, I on my side do not deserve to be condemned as a sinner.

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.

If so, why should we not do evil so that good may come of it? That is what we are accused of preaching by some of our detractors; and their condemnation of it is just.)

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,

Well then, has either side the advantage? In no way. Jews and Gentiles, as we have before alleged, are alike convicted of sin.

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

sicut scriptum est: Quia non est justus quisquam:

Thus, it is written, There is not an innocent man among them, no, not one.

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

non est intelligens, non est requirens Deum.

There is nobody who reflects, and searches for God;

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.

all alike are on the wrong course, all are wasted lives; not one of them acts honourably, no, not one.

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:

Their mouths are gaping tombs, they use their tongues to flatter. Under their lips the venom of asps is hidden.

Whose mouth is full of cursing and bitterness:

quorum os maledictione, et amaritudine plenum est:

Their talk overflows with curses and calumny.

Their feet swift to shed blood:

veloces pedes eorum ad effundendum sanguinem:

They run hot-foot to shed blood;

Destruction and misery in their ways:

contritio et infelicitas in viis eorum:

havoc and ruin follow in their path;

And the way of peace they have not known:

et viam pacis non cognoverunt:

the way of peace is unknown to them.

There is no fear of God before their eyes.

non est timor Dei ante oculos eorum.

They do not keep the fear of God before their eyes.

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:

So the law says, and we know that the words of the law are meant for the law’s own subjects; it is determined that no one shall have anything to say for himself, that the whole world shall own itself liable to God’s judgements.

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.

No human creature can become acceptable in his sight by observing the law; what the law does is to give us the full consciousness of sin.

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.

But, in these days, God’s way of justification has at last been brought to light; one which was attested by the law and the prophets, but stands apart from the law;

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:

God’s way of justification through faith in Jesus Christ, meant for everybody and sent down upon everybody without distinction, if he has faith.

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

omnes enim peccaverunt, et egent gloria Dei.

All alike have sinned, all alike are unworthy of God’s praise.

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,

And justification comes to us as a free gift from his grace, through our redemption in Christ Jesus.

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,

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

God has offered him to us as a means of reconciliation, in virtue of faith, ransoming us with his blood. Thus God has vindicated his own holiness, shewing us why he overlooked our former sins

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

in the days of his forbearance; and he has also vindicated the holiness of Jesus Christ, here and now, as one who is himself holy, and imparts holiness to those who take their stand upon faith in him.

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.

What has become, then, of thy pride? No room has been left for it. On what principle? The principle which depends on observances? No, the principle which depends on faith;

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.

our contention is, that a man is justified by faith apart from the observances of the law.

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:

Is God the God of the Jews only? Is he not the God of the Gentiles too? Of the Gentiles too, assuredly;

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.

there is only one God, who will justify the circumcised man if he learns to believe, and the Gentile because he believes.

Do we, then, destroy the law through faith? God forbid: but we establish the law.

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

Does that mean that we are using faith to rob the law of its force? No, we are setting the law on its right footing.