Ad Romanos 3

NOVA VULGATA	Revised Standard Version Catholic Edition
1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?	1 Then what advantage has the Jew? Or what is the value of circumcision?
2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.	2 Much in every way. To begin with, the Jews are entrusted with the oracles of God.
3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?	3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God?
4 Absit! Exstet autem Deus verax, omnis autem homo mendax, sicut scriptum est:“ Ut iustificeris in sermonibus tuis et vincas cum iudicaris ”.	4 By no means! Let God be true though every man be false, as it is written, "That thou mayest be justified in thy words, and prevail when thou art judged."
5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.	5 But if our wickedness serves to show the justice of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.)
6 Absit! Alioquin quomodo iudicabit Deus mundum?	6 By no means! For then how could God judge the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?	7 But if through my falsehood God's truthfulness abounds to his glory, why am I still being condemned as a sinner?
8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.	8 And why not do evil that good may come?--as some people slanderously charge us with saying. Their condemnation is just.
9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,	9 What then? Are we Jews any better off? No, not at all; for I have already charged that all men, both Jews and Greeks, are under the power of sin,
10 sicut scriptum est: “ Non est iustus quisquam,	10 as it is written: "None is righteous, no, not one;
11 non est intellegens, non est requirens Deum.	11 no one understands, no one seeks for God.
12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.	12 All have turned aside, together they have gone wrong; no one does good, not even one."
13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,	13 "Their throat is an open grave, they use their tongues to deceive." "The venom of asps is under their lips."
14 quorum os maledictione et amaritudine plenum est;	14 "Their mouth is full of curses and bitterness."
15 veloces pedes eorum ad effundendum sanguinem,	15 "Their feet are swift to shed blood,
16 contritio et infelicitas in viis eorum,	16 in their paths are ruin and misery,
17 et viam pacis non cognoverunt.	17 and the way of peace they do not know."
18 Non est timor Dei ante oculos eorum ”.	18 "There is no fear of God before their eyes."
19 Scimus autem quoniam, quaecumque lex loquitur, his, qui in lege sunt,loquitur, ut omne os obstruatur, et obnoxius fiat omnis mundus Deo;	19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.	20 For no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin.
21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,	21 But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it,
22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:	22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;
23 omnes enim peccaverunt et egent gloria Dei,	23 since all have sinned and fall short of the glory of God,
24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;	24 they are justified by his grace as a gift, through the redemption which is in Christ Jesus,
25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta	25 whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins;
26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.	26 it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.
27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.	27 Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith.
28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.	28 For we hold that a man is justified by faith apart from works of law.
29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,	29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,
30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.	30 since God is one; and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith.
31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.	31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.