Romanos 3
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
World English Bible
1Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
1Then what advantage does the Jew have? Or what is the profit of circumcision?
2Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
2Much in every way! Because first of all, they were entrusted with the revelations of God.
3Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
3For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
4Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: [Ut justificeris in sermonibus tuis: et vincas cum judicaris.]
4May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.”
5Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
5But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
6secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
6May it never be! For then how will 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 through my lie abounded to his glory, why am I also still judged as a sinner?
8et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
8Why not (as we are slanderously reported, and as some affirm that we say), “Let’s do evil, that good may come?” Those who say so are justly condemned.
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 way. For we previously warned both Jews and Greeks that they are all under sin.
10sicut scriptum est: [Quia non est justus quisquam:
10As it is written, “There is no one righteous; no, not one.
11non est intelligens, non est requirens Deum.
11There is no one who understands. There is no one who seeks after God.
12Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
12They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
13Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
13“Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”
14quorum os maledictione, et amaritudine plenum est:
14“Their mouth is full of cursing and bitterness.”
15veloces pedes eorum ad effundendum sanguinem:
15“Their feet are swift to shed blood.
16contritio et infelicitas in viis eorum:
16Destruction and misery are in their ways.
17et viam pacis non cognoverunt:
17The way of peace, they haven’t known.”
18non est timor Dei ante oculos eorum.]
18“There 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 whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.
20quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
20Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
21Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
21But now apart from the law, a righteousness of God has been revealed, being testified 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 through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
23omnes enim peccaverunt, et egent gloria Dei.
23for all have sinned, and fall 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 sent to be an atoning sacrifice through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance;
26in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
26to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus.
27Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
27Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28Arbitramur enim justificari hominem per fidem sine operibus legis.
28We maintain therefore that a man is justified by faith apart from the works of the law.
29An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
29Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
30quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
30since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.
31Legem ergo destruimus per fidem? Absit: sed legem statuimus.
31Do we then nullify the law through faith? May it never be! No, we establish the law.
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