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

1 Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?

2 Much every way: chiefly, because that unto them were committed the oracles of God.

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

3 For what if some did not believe

A ⟨obey⟩

? shall their unbelief make the faith of God without effect?

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

4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

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

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance

ℵ ⟨his vengeance⟩

? (I speak as a man)

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

6 God forbid: for then how shall God judge the world?

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

7 For

ℵBA ⟨But⟩

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

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

8 And not rather, (as we be slanderously reported, and

B omit

as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

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

9 What then? are we

A ⟨may we be⟩

better than they? No, in no wise: for we have before proved both Jews

A ⟨Jews first⟩

and Gentiles, that they are all under sin;

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

10 As it is written, There is none righteous, no, not one:

10 sicut scriptum est: Quia non est justus quisquam:

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

11 non est intelligens, non est requirens Deum.

12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no,

B omit

not one.

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

13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

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

14 Whose mouth is full of cursing and bitterness:

14 quorum os maledictione, et amaritudine plenum est:

15 Their feet are swift to shed blood:

15 veloces pedes eorum ad effundendum sanguinem:

16 Destruction and misery are in their ways:

16 contritio et infelicitas in viis eorum:

17 And the way of peace have they not known:

17 et viam pacis non cognoverunt:

18 There is no fear of God before their eyes.

18 non est timor Dei ante oculos eorum.

19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

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

20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

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

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

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

22 Even the righteousness of God which is by faith of Jesus Christ

B ⟨of Christ⟩; A ⟨in Christ Jesus⟩

unto all and upon all

ℵBA omit

them that believe: for there is no difference:

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

23 For all have sinned, and come short of the glory of God;

23 omnes enim peccaverunt, et egent gloria Dei.

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

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

25 Whom God hath set forth to be a propitiation through faith

A omit

in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

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

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

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

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

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

28 Therefore

ℵA ⟨For⟩

we conclude that a man is justified by faith without the deeds of the law.

28 Arbitramur enim justificari hominem per fidem sine operibus legis.

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

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

30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

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

31 Do we then make void the law through faith? God forbid: yea, we establish the law.

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