Romans 3

CATHOLIC PUBLIC DOMAIN	VULGATA
1 So then, what more is the Jew, or what is the usefulness of circumcision?	1 Quid ergo amplius Judæo est ? aut quæ 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 illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.
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 Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.
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 iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?
6 (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?	6 secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc 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 et ego tamquam peccator judicor ?
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 aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.
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 ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10 just as it was written: “There is no one who is just.	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; 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 Sepulchrum 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 quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus 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 ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
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 justitia Dei manifestata est : testificata a lege et prophetis.
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 Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : 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 Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
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 propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
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 in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
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 tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.
28 For we judge a man to be justified by faith, without the works of the law.	28 Arbitramur enim justificari hominem per fidem sine operibus legis.
29 Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.	29 An Judæorum 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 est Deus, qui justificat circumcisionem ex fide, et præputium per 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.