Douay-Rheims Bible + Latin Vulgate
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The advantages of the Jews. All men are sinners and none can be justified by the works of the law, but only by the grace of Christ.

[1] What advantage then hath the Jew, or what is the profit of circumcision?
Quid ergo amplius Judaeo est? aut quae utilitas circumcisionis?

[2] Much every way. First indeed, because the words of God were committed to them.
Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.

[3] For what if some of them have not believed? shall their unbelief make the faith of God without effect? God forbid.
Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.

[4] But God is true; and every man a liar, as it is written, That thou mayest be justified in thy words, and mayest overcome when thou art judged.
Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.

[5] But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?

[6] (I speak according to man.) God forbid: otherwise how shall God judge this world?
secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?

[7] For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor?

[8] And not rather (as we are slandered, and as some affirm that we say) let us do evil, that there may come good? whose damnation is just.
et non ( sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.

[9] What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin.
Quid ergo? praecellimus eos? Nequaquam. Causati enim sumus Judaeos et Graecos omnes sub peccato esse,

[10] As it is written: There is not any man just.
sicut scriptum est : Quia non est justus quisquam :

[11] There is none that understandeth, there is none that seeketh after God.
non est intelligens, non est requirens Deum.

[12] All have turned out of the way; they are become unprofitable together: there is none that doth good, there is not so much as one.
Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.

[13] Their throat is an open sepulchre; with their tongues they have dealt deceitfully. The venom of asps is under their lips.
Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :

[14] Whose mouth is full of cursing and bitterness:
quorum os maledictione, et amaritudine plenum est :

[15] Their feet swift to shed blood:
veloces pedes eorum ad effundendum sanguinem :

[16] Destruction and misery in their ways:
contritio et infelicitas in viis eorum :

[17] And the way of peace they have not known:
et viam pacis non cognoverunt :

[18] There is no fear of God before their eyes.
non est timor Dei ante oculos eorum.

[19] Now we know, that what things soever the law speaketh, it speaketh to them that are in the law; that every mouth may be stopped, and all the world may be made subject to God.
Scimus autem quoniam quaecumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo :

[20] Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.

[21] But now without the law the justice of God is made manifest, being witnessed by the law and the prophets.
Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis.

[22] Even the justice of God, by faith of Jesus Christ, unto all and upon all them that believe in him: for there is no distinction:
Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio :

[23] For all have sinned, and do need the glory of God.
omnes enim peccaverunt, et egent gloria Dei.

[24] Being justified freely by his grace, through the redemption, that is in Christ Jesus,
Justificati gratis per gratiam ipsius, per redemptionem quae est in Christo Jesu,

[25] Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiae suae propter remissionem praecedentium delictorum

[26] Through the forbearance of God, for the shewing of his justice in this time; that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ.
in sustentatione Dei, ad ostensionem justitiae ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.

[27] Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non : sed per legem fidei.

[28] For we account a man to be justified by faith, without the works of the law.
Arbitramur enim justificari hominem per fidem sine operibus legis.

[29] Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.
An Judaeorum Deus tantum? nonne et gentium? Immo et gentium :

[30] For it is one God, that justifieth circumcision by faith, and uncircumcision through faith.
quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et praeputium per fidem.

[31] Do we, then, destroy the law through faith? God forbid: but we establish the law.
Legem ergo destruimus per fidem? Absit : sed legem statuimus.

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