Romans 3

NEW AMERICAN BIBLE	VULGATA
1 What advantage is there then in being a Jew? Or what is the value of circumcision?	1 Quid ergo amplius Judæo est ? aut quæ 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 illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.
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 Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.
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 iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?
6 Of course not! For how else is God to judge the world?	6 secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc 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 et ego tamquam peccator judicor ?
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 aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.
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 ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10 as it is written: "There is no one just, not one,	10 sicut scriptum est : Quia non est justus quisquam :
11 there is no one who understands, there is no one who seeks God.	11 non est intelligens, 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 Sepulchrum 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 quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus 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 ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
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 justitia Dei manifestata est : testificata a lege et prophetis.
22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;	22 Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : 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 Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
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 propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
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 in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
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 tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.
28 For we consider that a person is justified by faith apart from works of the law.	28 Arbitramur enim justificari hominem per fidem sine operibus legis.
29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,	29 An Judæorum 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 est Deus, qui justificat circumcisionem ex fide, et præputium per 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.