Romans 3

CATHOLIC PUBLIC DOMAIN	NOVA VULGATA
1 So then, what more is the Jew, or what is the usefulness of circumcision?	1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?
2 Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.	2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.
3 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!	3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?
4 For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.”	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 even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?	5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.
6 (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?	6 Absit! Alioquin quomodo iudicabit Deus mundum?
7 For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?	7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?
8 And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.	8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.
9 What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,	9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,
10 just as it was written: “There is no one who is just.	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; together they have become useless. There is no 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 throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.	13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,
14 Their mouth is full of curses 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 Grief and unhappiness are in their ways.	16 contritio et infelicitas in viis eorum,
17 And the way of peace they have 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 But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject 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 For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.	20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.
21 But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.	21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,
22 And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.	22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:
23 For all have sinned and all are in need of the glory of God.	23 omnes enim peccaverunt et egent gloria Dei,
24 We have been justified freely by his grace through the redemption that is in Christ Jesus,	24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;
25 whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,	25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta
26 and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.	26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.
27 So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.	27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.
28 For we judge a man to be justified by faith, without the works of the law.	28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.
29 Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.	29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,
30 For One is the God who justifies circumcision by faith and uncircumcision through faith.	30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.
31 Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.	31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.