1 Then what advantage has the Jew? Or what is the value of circumcision?2 Much in every way. To begin with, the Jews are entrusted with the oracles of God.3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God?4 By no means! Let God be true though every man be false, as it is written, "That thou mayest be justified in thy words, and prevail when thou art judged."5 But if our wickedness serves to show the justice of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.)6 By no means! For then how could God judge the world?7 But if through my falsehood God's truthfulness abounds to his glory, why am I still being condemned as a sinner?8 And why not do evil that good may come?--as some people slanderously charge us with saying. Their condemnation is just.9 What then? Are we Jews any better off? No, not at all; for I have already charged that all men, both Jews and Greeks, are under the power of sin,10 as it is written: "None is righteous, no, not one;11 no one understands, no one seeks for God.12 All have turned aside, together they have gone wrong; no one does good, not even one."13 "Their throat is an open grave, they use their tongues to deceive." "The venom of asps is under their lips."14 "Their mouth is full of curses and bitterness."15 "Their feet are swift to shed blood,16 in their paths are ruin and misery,17 and the way of peace they do not know."18 "There is no fear of God before their eyes."19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.20 For no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin.21 But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it,22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;23 since all have sinned and fall short of the glory of God,24 they are justified by his grace as a gift, through the redemption which is in Christ Jesus,25 whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins;26 it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.27 Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith.28 For we hold that a man is justified by faith apart from works of law.29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,30 since God is one; and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith.31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

1 τι ουν το περισσον του ιουδαιου η τις η ωφελεια της περιτομης2 πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου3 τι γαρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει4 μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε5 ει δε η αδικια ημων θεου δικαιοσυνην συνιστησιν τι ερουμεν μη αδικος ο θεος ο επιφερων την οργην κατα ανθρωπον λεγω6 μη γενοιτο επει πως κρινει ο θεος τον κοσμον7 ει γαρ η αληθεια του θεου εν τω εμω ψευσματι επερισσευσεν εις την δοξαν αυτου τι ετι καγω ως αμαρτωλος κρινομαι8 και μη καθως βλασφημουμεθα και καθως φασιν τινες ημας λεγειν οτι ποιησωμεν τα κακα ινα ελθη τα αγαθα ων το κριμα ενδικον εστιν9 τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι10 καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις11 ουκ εστιν ο συνιων ουκ εστιν ο εκζητων τον θεον12 παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος13 ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων14 ων το στομα αρας και πικριας γεμει15 οξεις οι ποδες αυτων εκχεαι αιμα16 συντριμμα και ταλαιπωρια εν ταις οδοις αυτων17 και οδον ειρηνης ουκ εγνωσαν18 ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων19 οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω20 διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας21 νυνι δε χωρις νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων22 δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη23 παντες γαρ ημαρτον και υστερουνται της δοξης του θεου24 δικαιουμενοι δωρεαν τη αυτου χαριτι δια της απολυτρωσεως της εν χριστω ιησου25 ον προεθετο ο θεος ιλαστηριον δια της πιστεως εν τω αυτου αιματι εις ενδειξιν της δικαιοσυνης αυτου δια την παρεσιν των προγεγονοτων αμαρτηματων26 εν τη ανοχη του θεου προς ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου27 που ουν η καυχησις εξεκλεισθη δια ποιου νομου των εργων ουχι αλλα δια νομου πιστεως28 λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου29 η ιουδαιων ο θεος μονον ουχι δε και εθνων ναι και εθνων30 επειπερ εις ο θεος ος δικαιωσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως31 νομον ουν καταργουμεν δια της πιστεως μη γενοιτο αλλα νομον ιστωμεν