Romans 4

NEW JERUSALEM	VULGATA
1 Then what do we say about Abraham, the ancestor from whom we are descended physical y?	1 Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?
2 If Abraham had been justified because of what he had done, then he would have had something toboast about. But not before God:	2 Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.
3 does not scripture say: Abraham put his faith in God and this was reckoned to him as uprightness?	3 Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatum est illi ad justitiam.
4 Now, when someone works, the wages for this are not considered as a favour but as due;	4 Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
5 however, when someone, without working, puts faith in the one who justifies the godless, it is this faiththat is reckoned as uprightness.	5 Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.
6 David, too, says the same: he cal s someone blessed if God attributes uprightness to that person,apart from any action undertaken:	6 Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :
7 How blessed are those whose offence is forgiven, whose sin is blotted out.	7 Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
8 How blessed are those to whom the Lord imputes no guilt.	8 Beatus vir, cui non imputavit Dominus peccatum.
9 Is this blessing only for the circumcised, or is it said of the uncircumcised as wel ? Wel , we said ofAbraham that his faith was reckoned to him as uprightness.	9 Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.
10 Now how did this come about? When he was already circumcised, or before he had beencircumcised? Not when he had been circumcised, but while he was still uncircumcised;	10 Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.
11 and circumcision was given to him later, as a sign and a guarantee that the faith which he had whilestill uncircumcised was reckoned to him as uprightness. In this way, Abraham was to be the ancestor of albelievers who are uncircumcised, so that they might be reckoned as upright;	11 Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :
12 as well as the ancestor of those of the circumcision who not only have their circumcision but who alsofol ow our ancestor Abraham along the path of faith that he trod before he was circumcised.	12 et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
13 For the promise to Abraham and his descendants that he should inherit the world was not through theLaw, but through the uprightness of faith.	13 Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.
14 For if it is those who live by the Law who wil gain the inheritance, faith is worthless and the promise iswithout force;	14 Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.
15 for the Law produces nothing but God's retribution, and it is only where there is no Law that it ispossible to live without breaking the Law.	15 Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.
16 That is why the promise is to faith, so that it comes as a free gift and is secure for al thedescendants, not only those who rely on the Law but al those others who rely on the faith of Abraham, theancestor of us all	16 Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum
17 (as scripture says: I have made you the father of many nations). Abraham is our father in the eyes ofGod, in whom he put his faith, and who brings the dead to life and cal s into existence what does not yet exist.	17 (sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt :
18 Though there seemed no hope, he hoped and believed that he was to become father of many nationsin fulfilment of the promise: Just so wil your descendants be.	18 qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.
19 Even the thought that his body was as good as dead -- he was about a hundred years old -- and thatSarah's womb was dead too did not shake his faith.	19 Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.
20 Counting on the promise of God, he did not doubt or disbelieve, but drew strength from faith and gaveglory to God,	20 In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :
21 ful y convinced that whatever God promised he has the power to perform.	21 plenissime sciens, quia quæcumque promisit, potens est et facere.
22 This is the faith that was reckoned to him as uprightness.	22 Ideo et reputatum est illi ad justitiam.
23 And the word 'reckoned' in scripture applies not only to him;	23 Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :
24 it is there for our sake too -- our faith, too, wil be 'reckoned'	24 sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,
25 because we believe in him who raised from the dead our Lord Jesus who was handed over to deathfor our sins and raised to life for our justification.	25 qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.