Lettera ai Romani 3

NOVA VULGATA	KING JAMES BIBLE
1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?	1 What advantage then hath the Jew? or what profit is there of circumcision?
2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.	2 Much every way: chiefly, because that unto them were committed the oracles of God.
3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?	3 For what if some did not believe? shall their unbelief make the faith of God without effect?
4 Absit! Exstet autem Deus verax, omnis autem homo mendax, sicut scriptum est:“ Ut iustificeris in sermonibus tuis et vincas cum iudicaris ”.	4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome 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 unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6 Absit! Alioquin quomodo iudicabit Deus mundum?	6 God forbid: for then how shall God judge the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?	7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.	8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,	9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 sicut scriptum est: “ Non est iustus quisquam,	10 As it is written, There is none righteous, no, not one:
11 non est intellegens, non est requirens Deum.	11 There is none that understandeth, there is none that seeketh after God.
12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.	12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,	13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14 quorum os maledictione et amaritudine plenum est;	14 Whose mouth is full of cursing 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 Destruction and misery are in their ways:
17 et viam pacis non cognoverunt.	17 And the way of peace have they not known:
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 what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.	20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,	21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:	22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 omnes enim peccaverunt et egent gloria Dei,	23 For all have sinned, and come short of the glory of God;
24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;	24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta	25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.	26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.	27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.	28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,	29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.	30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.	31 Do we then make void the law through faith? God forbid: yea, we establish the law.