Lettera ai Romani 3

NOVA VULGATA	NEW AMERICAN BIBLE
1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?	1 What advantage is there then in being a 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 respect. (For) in the first place, they were entrusted with the utterances of God.
3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?	3 What if some were unfaithful? Will their infidelity nullify the fidelity 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 Of course not! God must be true, though every human being is a liar, as it is written: "That you may be justified in your words, and conquer when you are judged."
5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.	5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?
6 Absit! Alioquin quomodo iudicabit Deus mundum?	6 Of course not! For how else is God to judge the world?
7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc etego tamquam peccator iudicor?	7 But if God's truth redounds to his glory through my falsehood, 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 say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve.
9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,	9 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,
10 sicut scriptum est: “ Non est iustus quisquam,	10 as it is written: "There is no one just, not one,
11 non est intellegens, non est requirens Deum.	11 there is no one who understands, there is no one who seeks God.
12 Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.	12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one.
13 Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum,	13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips;
14 quorum os maledictione et amaritudine plenum est;	14 their mouths are full of bitter cursing.
15 veloces pedes eorum ad effundendum sanguinem,	15 Their feet are quick to shed blood;
16 contritio et infelicitas in viis eorum,	16 ruin and misery are in their ways,
17 et viam pacis non cognoverunt.	17 and the way of peace they know not.
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 the law says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,
20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.	20 since no human being will be justified in his sight by observing the law; for through the law comes consciousness 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 the law, though testified to by the law and the prophets,
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 all have sinned and are deprived of the glory of God.
24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;	24 They are justified freely by his grace through the redemption in Christ Jesus,
25 quem proposuit Deus propitiatorium per fidem in sanguine ipsius adostensionem iustitiae suae, cum praetermisisset praecedentia delicta	25 whom God set forth as an expiation, through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,
26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.	26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.
27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.	27 What occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather on the principle of faith.
28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.	28 For we consider that a person is justified by faith apart from works of the law.
29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,	29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,
30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.	30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.
31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.	31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law.