Lettera ai Romani 3

NOVA VULGATA	CATHOLIC PUBLIC DOMAIN
1 Quid ergo amplius est Iudaeo, aut quae utilitas circumcisionis?	1 So then, what more is the Jew, or what is the usefulness of circumcision?
2 Multum per omnem modum. Primum quidem, quia credita sunt illis eloquia Dei.	2 Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.
3 Quid enim, si quidam non crediderunt? Numquid incredulitas illorum fidem Deievacuabit?	3 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!
4 Absit! Exstet autem Deus verax, omnis autem homo mendax, sicut scriptum est:“ Ut iustificeris in sermonibus tuis et vincas cum iudicaris ”.	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.”
5 Si autem iniustitia nostra iustitiam Dei commendat, quid dicemus? Numquidiniustus Deus, qui infert iram? Secundum hominem dico.	5 But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
6 Absit! Alioquin quomodo iudicabit Deus mundum?	6 (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this 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 has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
8 Et non, sicut blasphemamur, et sicut aiuntquidam nos dicere: “ Faciamus mala, ut veniant bona ”? Quorum damnatio iustaest.	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.
9 Quid igitur? Praecellimus eos? Nequaquam! Antea enim causati sumusIudaeos et Graecos omnes sub peccato esse,	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,
10 sicut scriptum est: “ Non est iustus quisquam,	10 just as it was written: “There is no one who is just.
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; together they have become useless. There is no 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 throat is an open sepulcher. With their tongues, they have been acting deceitfully. 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 Grief and unhappiness are in their ways.
17 et viam pacis non cognoverunt.	17 And the way of peace they have 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 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.
20 quia exoperibus legis non iustificabitur omnis caro coram illo, per legem enim cognitiopeccati.	20 For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
21 Nunc autem sine lege iustitia Dei manifestata est, testificata a Lege etProphetis,	21 But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.
22 iustitia autem Dei per fidem Iesu Christi, in omnes, qui credunt.Non enim est distinctio:	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.
23 omnes enim peccaverunt et egent gloria Dei,	23 For all have sinned and all are in need of the glory of God.
24 iustificati gratis per gratiam ipsius per redemptionem, quae est in ChristoIesu;	24 We have been 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 has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,
26 insustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipseiustus et iustificans eum, qui ex fide est Iesu.	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.
27 Ubi est ergo gloriatio? Exclusa est. Per quam legem? Operum? Non, sed perlegem fidei.	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.
28 Arbitramur enim iustificari hominem per fidem sine operibuslegis.	28 For we judge a man to be justified by faith, without the works of the law.
29 An Iudaeorum Deus tantum? Nonne et gentium? Immo et gentium,	29 Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.
30 quoniam quidem unus Deus, qui iustificabit circumcisionem ex fide et praeputiumper fidem.	30 For One is the God who justifies circumcision by faith and uncircumcision through faith.
31 Legem ergo destruimus per fidem? Absit, sed legem statuimus.	31 Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.