Romanos 3
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
King James Version with Apocrypha
1Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
1What advantage then hath the Jew? or what profit is there of circumcision?
2Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
2Much every way: chiefly, because that unto them were committed the oracles of God.
3Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
3For what if some did not believe? shall their unbelief make the faith of God without effect?
4Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
4God 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.
5Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
6secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
6God forbid: for then how shall God judge the world?
7Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
8And 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.
9Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
9What 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;
10sicut scriptum est: [Quia non est justus quisquam:
10As it is written, There is none righteous, no, not one:
11non est intelligens, non est requirens Deum.
11There is none that understandeth, there is none that seeketh after God.
12Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14quorum os maledictione, et amaritudine plenum est:
14Whose mouth is full of cursing and bitterness:
15veloces pedes eorum ad effundendum sanguinem:
15Their feet are swift to shed blood:
16contritio et infelicitas in viis eorum:
16Destruction and misery are in their ways:
17et viam pacis non cognoverunt:
17And the way of peace have they not known:
18non est timor Dei ante oculos eorum.]
18There is no fear of God before their eyes.
19Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
19Now 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.
20quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
21Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23omnes enim peccaverunt, et egent gloria Dei.
23For all have sinned, and come short of the glory of God;
24Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
24Being justified freely by his grace through the redemption that is in Christ Jesus:
25quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
25Whom 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;
26in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
26To declare, I say , at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28Arbitramur enim justificari hominem per fidem sine operibus legis.
28Therefore we conclude that a man is justified by faith without the deeds of the law.
29An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31Legem ergo destruimus per fidem? Absit: sed legem statuimus.
31Do we then make void the law through faith? God forbid: yea, we establish the law.
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