Epistola ad Romanos

Justificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum:

Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:

Iustifica ergo ex fide, pace habe ad Deo per Domino nostro Iesu Christo:

per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.

By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.

Per quem et habe accessu per fide in gratia isto, in quo sta, et glorior in spe de gloria de filios de Deo.

Non solum autem, sed et gloriamur in tribulationibus: scientes quod tribulatio patientiam operatur:

And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;

Non solo autem, sed et glorior in tribulationes: sci quod tribulatione operor patientia:

patientia autem probationem, probatio vero spem,

And patience trial; and trial hope;

Patientia autem probatione, probatione vero spe,

spes autem non confundit: quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis.

And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.

Spe autem non confunde: quia caritate de Deo diffunde es in cordes nostro per Spiritu Sancto, qui dato es ad nos.

Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est?

For why did Christ, when as yet we were weak, according to the time, die for the ungodly?

Ut quid nam Christo, cum adhuc infirmiori es, secundo tempore, pro impio morto es?

vix enim pro justo quis moritur: nam pro bono forsitan quis audeat mori.

For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.

Vix nam pro iusto qui more: nam pro bono forsan qui aude more.

Commendat autem caritatem suam Deus in nobis: quoniam cum adhuc peccatores essemus, secundum tempus,

But God commendeth his charity towards us: because when as yet we were sinners according to the time.

Deo autem commenda caritate suo in nos: quia cum adhuc peccatores es, secundo tempore,

Christus pro nobis mortuus est: multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.

Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.

Christo pro nos morto es: multo ergo magis nunc iustifica in sanguine de ipso, salva es ab ira per ipso.

Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus: multo magis reconciliati, salvi erimus in vita ipsius.

For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.

Si nam cum inimicos es, reconcilia es ad Deo per morte de filio de illo: multo magis reconcilia, salva es in vita de ipso.

Non solum autem: sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.

And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.

Non solo autem: sed et glorior in Deo per Domino nostro Iesu Christo, per quem nunc reconciliatione accipe.

Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt.

Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.

Propter hoc sicut per uno homine peccato in hoc mundo intra, et per peccato morte, et ita in omni homines morte pertransi, in quo omni pecca.

Usque ad legem enim peccatum erat in mundo: peccatum autem non imputabatur, cum lex non esset.

For until the law sin was in the world: but sin was not imputed, when the law was not.

Usque ad lege nam peccato es in mundo: peccato autem non imputa, cum lege non es.

Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem prævaricationis Adæ, qui est forma futuri.

But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.

Sed morte regna ab Adamo usque ad Moyse etiam in illos qui non pecca in similitudine de praevaricatione de Adamo, qui es forma es.

Sed non sicut delictum, ita et donum: si enim unius delicto multi mortui sunt: multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit.

But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.

Sed non sicut delicto, ita et dono: si nam de uno delicto multo more es: multo magis gratia de Deo et dono in gratia de uno de homine de Iesu de Christo in plure abunda.

Et non sicut per unum peccatum, ita et donum. Nam judicium quidem ex uno in condemnationem: gratia autem ex multis delictis in justificationem.

And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.

Et non sicut per uno peccato, ita et dono. Nam iudicio quidem ex uno in condemnatione: gratia autem ex multo delictos in iustificatione.

Si enim unius delicto mors regnavit per unum: multo magis abundantiam gratiæ, et donationis, et justitiæ accipientes, in vita regnabunt per unum Jesum Christum.

For if by one man's offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.

Si nam de uno delicto morte regna per uno: multo magis abundantia de gratia, et de donatione, et de iustitia accipe, in vita regna per uno Iesu Christo.

Igitur sicut per unius delictum in omnes homines in condemnationem: sic et per unius justitiam in omnes homines in justificationem vitæ.

Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.

Ergo sicut per uno delicto in omni homines in condemnatione: sic et per uno iustitia in omni homines in iustificatione de vita.

Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi: ita et per unius obeditionem, justi constituentur multi.

For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.

Sicut nam per inobedientia de uno de homine, peccatores constitue es multo: ita et per uno obeditione, iusto constitue multo.

Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia:

Now the law entered in that sin might abound. And where sin abounded, grace did more abound.

Lege autem subintra ut abunda delicto. Ubi autem delicto abunda, gratia superabunda:

ut sicut regnavit peccatum in mortem: ita et gratia regnet per justitiam in vitam æternam, per Jesum Christum Dominum nostrum.

That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.

Ut sicut peccato regna in morte: ita et gratia regna per iustitia in vita aeterno, per Iesu Christo Domino nostro.