Romans 3
Berean Standard BibleTranslation
Berean Standard Bible
Clementine Vulgate, 1598
1What, then, is the advantage of being a Jew? Or what is the value of circumcision?
1Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
2Much in every way. First of all, they have been entrusted with the very words of God.
2Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
3What if some did not have faith? Will their lack of faith nullify God’s faithfulness?
3Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
4Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
4Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
5But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.
5Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
6Certainly not! In that case, how could God judge the world?
6secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
7However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner?
7Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
8Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!
8et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
9What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.
9Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
10As it is written: “There is no one righteous, not even one.
10sicut scriptum est: [Quia non est justus quisquam:
11There is no one who understands, no one who seeks God.
11non est intelligens, non est requirens Deum.
12All have turned away, they have together become worthless; there is no one who does good, not even one.”
12Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
13“Their throats are open graves; their tongues practice deceit.” “The venom of vipers is on their lips.”
13Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
14“Their mouths are full of cursing and bitterness.”
14quorum os maledictione, et amaritudine plenum est:
15“Their feet are swift to shed blood;
15veloces pedes eorum ad effundendum sanguinem:
16ruin and misery lie in their wake,
16contritio et infelicitas in viis eorum:
17and the way of peace they have not known.”
17et viam pacis non cognoverunt:
18“There is no fear of God before their eyes.”
18non est timor Dei ante oculos eorum.]
19Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
19Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
20Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
20quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
21But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.
21Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
22And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
22Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
23for all have sinned and fall short of the glory of God,
23omnes enim peccaverunt, et egent gloria Dei.
24and are justified freely by His grace through the redemption that is in Christ Jesus.
24Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
25God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
25quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
26in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.
27Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
28For we maintain that a man is justified by faith apart from works of the law.
28Arbitramur enim justificari hominem per fidem sine operibus legis.
29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
29An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
30quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
31Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
31Legem ergo destruimus per fidem? Absit: sed legem statuimus.
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