Romans 3

NEW AMERICAN BIBLE	NOVA VULGATA
1 What advantage is there then in being a Jew? Or what is the value of circumcision?	1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?
2 Much, in every respect. (For) in the first place, they were entrusted with the utterances of God.	2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.
3 What if some were unfaithful? Will their infidelity nullify the fidelity of God?	3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?
4 Of course not! God must be true, though every human being is a liar, as it is written: "That you may be justified in your words, and conquer when you are judged."	4 Absit! Exstet autem Deus verax, omnis autem homo mendax, sicut scriptum est:“ Ut iustificeris in sermonibus tuis et vincas cum iudicaris ”.
5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?	5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.
6 Of course not! For how else is God to judge the world?	6 Absit! Alioquin quomodo iudicabit Deus mundum?
7 But if God's truth redounds to his glory through my falsehood, why am I still being condemned as a sinner?	7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?
8 And why not say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve.	8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.
9 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,	9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,
10 as it is written: "There is no one just, not one,	10 sicut scriptum est: “ Non est iustus quisquam,
11 there is no one who understands, there is no one who seeks God.	11 non est intellegens, non est requirens Deum.
12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one.	12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.
13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips;	13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,
14 their mouths are full of bitter cursing.	14 quorum os maledictione et amaritudine plenum est;
15 Their feet are quick to shed blood;	15 veloces pedes eorum ad effundendum sanguinem,
16 ruin and misery are in their ways,	16 contritio et infelicitas in viis eorum,
17 and the way of peace they know not.	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 the law says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,	19 Scimus autem quoniam, quaecumque lex loquitur, his, qui in lege sunt,loquitur, ut omne os obstruatur, et obnoxius fiat omnis mundus Deo;
20 since no human being will be justified in his sight by observing the law; for through the law comes consciousness of sin.	20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.
21 But now the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,	21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,
22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;	22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:
23 all have sinned and are deprived of the glory of God.	23 omnes enim peccaverunt et egent gloria Dei,
24 They are justified freely by his grace through the redemption in Christ Jesus,	24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;
25 whom God set forth as an expiation, through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,	25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta
26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.	26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.
27 What occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather on the principle of faith.	27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.
28 For we consider that a person is justified by faith apart from works of the law.	28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.
29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,	29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,
30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.	30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.
31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law.	31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.