Epistola ad Romanos

Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?

What shall we say then that Abraham hath found, who is our father according to the flesh?

Quid ergo dic inveni Abrahame patre nostro secundo carne?

Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.

For if Abraham were justified by works, he hath whereof to glory, but not before God.

Si nam Abrahame ex operes iustifica es, habe gloria, sed non apud Deo.

Quid enim dicit Scriptura? Credidit Abraham Deo, et reputatum est illi ad justitiam.

For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.

Scriptura nam dic quid? Abrahame crede ad Deo, et reputa es ad illo ad iustitia.

Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.

Now to him that worketh, the reward is not reckoned according to grace but according to debt.

Ad illo autem qui operor, mercede non imputa secundo gratia, sed secundo debe.

Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.

But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.

Ad illo vero qui non operor, crede autem in illo, qui iustifica impio, fide de illo reputa ad iustitia secundo proposito de gratia de Deo.

Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus:

As David also termeth the blessedness of a man to whom God reputeth justice without works:

Sicut et Davide dic beatitudine de homine, ad que Deo accipe fer iustitia sine operes:

Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.

Blessed are they whose iniquities are forgiven: and whose sins are covered.

Beato, de que remitte es iniquitates, et de que tege es peccatos.

Beatus vir, cui non imputavit Dominus peccatum.

Blessed is the man to whom the Lord hath not imputed sin.

Beato viro, ad que non Domino imputa peccato.

Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam.

This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.

Beatitudine ergo hoc in circumcisione tanto mane, an etiam in praeputio? Dic nam quia reputa es de Abrahame fide ad iustitia.

Quomodo ergo reputata est? in circumcisione, an in præputio? Non in circumcisione, sed in præputio.

How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

Quomodo ergo reputa es? In circumcisione, an in praeputio? Non in circumcisione, sed in praeputio.

Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam:

And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:

Et signo accipe de circumcisione, signaculo de iustitia de fide, que es in praeputio: ut es patre de omni crede per praeputio, ut reputa et ad illos ad iustitia:

et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.

And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.

Et es patre de circumcisione non ad illo tanto, qui es ex circumcisione, sed et ad illo qui sector vestigios de fide, que es in praeputio de patre nostro de Abrahame.

Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi: sed per justitiam fidei.

For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.

Non nam per lege promissione de Abrahame, aut ad semine de illo ut haro es de mundo: sed per iustitia de fide.

Si enim qui ex lege, hæredes sunt: exinanita est fides, abolita est promissio.

For if they who are of the law be heirs, faith is made void: the promise is made of no effect.

Si nam qui ex lege, haeres es: exinanie es fide, abole es promissione.

Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.

For the law worketh wrath. For where there is no law, neither is there transgression.

Lege nam operor ira. Ubi nam non es lege, nec praevaricatione.

Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum

Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,

Ideo ex fide, ut secundo gratia firmissimo es promissione omni ad semine, non ad illo qui ex lege es solo, sed et ad illo qui ex fide es de Abrahame, qui patre es de omni nostro

(sicut scriptum est: Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt:

(As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.

(Sicut scripto es: quia patre multo de gentes pone te) ante Deo, ad que crede, qui vivifica mortuo, et voca illa que non es, sicut illa que es:

qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum.

Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.

Qui contra spe in spe crede, ut patre multo de gentes secundo quod dicto es ad illo fi: sic semine tuo es.

Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.

And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.

Et non infirma es fide, nec considera corpore suo emorior, cum jam fere cento es de annos, et emorior vulva de Sarase.

In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo:

In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:

In repromissione etiam de Deo non haesita diffidentia, sed conforta es fide, da gloria ad Deo:

plenissime sciens, quia quæcumque promisit, potens est et facere.

Most fully knowing that whatsoever he has promised, he is able also to perform.

Plene sciente, quia omni promitte, potente es et facere.

Ideo et reputatum est illi ad justitiam.

And therefore it was reputed to him unto justice.

Ideo et reputa es ad illo ad iustitia.

Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam:

Now it is not written only for him. that it was reputed to him unto justice,

Non es autem scripto tanto propter ipso quia reputa es ad illo ad iustitia:

sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,

But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,

Sed et propter nos, ad que reputa crede in illo, qui suscita Iesu Christo Domino nostro ab mortuo,

qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.

Who was delivered up for our sins and rose again for our justification.

Qui trade es propter delictos nostro, et resurge propter iustificatione nostro.