Romans 3

NEW JERUSALEM	NOVA VULGATA
1 Is there any benefit, then, in being a Jew? Is there any advantage in being circumcised?	1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?
2 A great deal, in every way. First of al , it was to the Jews that the message of God was entrusted.	2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.
3 What if some of them were unfaithful? Do you think their lack of faith could cancel God's faithfulness?	3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?
4 Out of the question! God wil always be true even if no human being can be relied on. As scripturesays: That you may show your saving justice when you pass sentence and your victory may appear when yougive judgement.	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 injustice serves to bring God's saving justice into view, can we say that God is unjust when --to use human terms -- he brings his retribution down on us?	5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.
6 Out of the question! It would mean that God could not be the judge of the world.	6 Absit! Alioquin quomodo iudicabit Deus mundum?
7 You might as wel say that if my untruthfulness makes God demonstrate his truthfulness, to his greaterglory, then I should not be judged to be a sinner at al .	7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?
8 In this case, the slanderous report some people are spreading would be true, that we teach that oneshould do evil that good may come of it. In fact such people are justly condemned.	8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.
9 Wel : are we any better off? Not at al : we have already indicted Jews and Greeks as being al alikeunder the dominion of sin.	9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,
10 As scripture says: Not one of them is upright, not a single one,	10 sicut scriptum est: “ Non est iustus quisquam,
11 not a single one is wise, not a single one seeks God.	11 non est intellegens, non est requirens Deum.
12 Al have turned away, all alike turned sour, not one of them does right, not a single one.	12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.
13 Their throats are wide -- open graves, their tongues seductive. Viper's venom behind their lips;	13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,
14 their speech is ful of cursing and bitterness.	14 quorum os maledictione et amaritudine plenum est;
15 Their feet quick to shed innocent blood,	15 veloces pedes eorum ad effundendum sanguinem,
16 wherever they go there is havoc and ruin.	16 contritio et infelicitas in viis eorum,
17 They do not know the way of peace,	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 are wel aware that whatever the Law says is said for those who are subject to the Law, sothat every mouth may be silenced, and the whole world brought under the judgement of 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 So then, no human being can be found upright at the tribunal of God by keeping the Law; al that theLaw does is to tell us what is sinful.	20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.
21 God's saving justice was witnessed by the Law and the Prophets, but now it has been revealedaltogether apart from law:	21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,
22 God's saving justice given through faith in Jesus Christ to al who believe.	22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:
23 No distinction is made: all have sinned and lack God's glory,	23 omnes enim peccaverunt et egent gloria Dei,
24 and all are justified by the free gift of his grace through being set free in Christ Jesus.	24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;
25 God appointed him as a sacrifice for reconciliation, through faith, by the shedding of his blood, and soshowed his justness; first for the past, when sins went unpunished because he held his hand;	25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta
26 and now again for the present age, to show how he is just and justifies everyone who has faith inJesus.	26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.
27 So what becomes of our boasts? There is no room for them. On what principle- that only actionscount? No; that faith is what counts,	27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.
28 since, as we see it, a person is justified by faith and not by doing what the Law tel s him to do.	28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.
29 Do you think God is the God only of the Jews, and not of gentiles too? Most certainly of gentiles too,	29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,
30 since there is only one God; he will justify the circumcised by their faith, and he will justify theuncircumcised through their faith.	30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.
31 Are we saying that the Law has been made pointless by faith? Out of the question; we are placing theLaw on its true footing.	31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.