Epistola ad Romanos

Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu: qui non secundum carnem ambulant.

There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.

Nihil ergo nunc de damnatione es ad illo qui es in Christo Iesu: qui non secundo carne ambula.

Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.

For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.

Lege nam de spiritu de vita in Christo Iesu libera me ab lege de peccato et de morte.

Nam quod impossibile erat legi, in quo infirmabatur per carnem: Deus Filium suum mittens in similitudinem carnis peccati et de peccato, damnavit peccatum in carne,

For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.

Nam quod impossibile es ad lege, in quo infirma per carne: deo Filio suo mitte in similitudine de carne de peccato et de peccato, damna peccato in carne,

ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.

That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.

Ut iustificatione de lege imple in nos, qui non secundo carne ambula, sed secundo spiritu.

Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt: qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.

For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.

Qui nam secundo carne es, que de carne es, sape: qui vero secundo spiritu es, que es de spiritu, senti.

Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax:

For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.

Nam prudentia de carne, morte es: prudentia autem de spiritu, vita et pace:

quoniam sapientia carnis inimica est Deo: legi enim Dei non est subjecta, nec enim potest.

Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.

Quia sapientia de carne inimico es ad Deo: ad lege nam de Deo non es subicie, nec nam pote.

Qui autem in carne sunt, Deo placere non possunt.

And they who are in the flesh cannot please God.

Qui autem in carne es, Deo place non pote.

Vos autem in carne non estis, sed in spiritu: si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus.

But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Vos autem in carne non es, sed in spiritu: si tamen Spiritu de Deo habita in vos. Si qui autem habe Spiritu non de Christo, hoc non es de illo.

Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.

And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.

Si autem Christo in vos es, corpore quidem more es propter peccato, spiritu vero vive propter iustificatione.

Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis: qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis.

And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.

Quod si Spiritu de illo, qui suscita Iesu ab mortuo, habita in vos: qui suscita Iesu Christo ab mortuo, vivifica et mortalia corpores vestro, propter inhabita Spiritu de illo in vos.

Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.

Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.

Ergo fratres, debitores es non ad carne, ut secundo carne vive.

Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis.

For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.

Si nam secundo carne vive, more: si autem spiritu facto de carne mortifica, vive.

Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.

For whosoever are led by the Spirit of God, they are the sons of God.

Omni nam Spiritu de Deo age, illo es filios de Deo.

Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).

For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).

Non nam accipe spiritu de servitute iterum in timore, sed accipe spiritu de adoptione de filios, in quo clama: de abba (Patre).

Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.

For the Spirit himself giveth testimony to our spirit that we are the sons of God.

Ipso nam Spiritu testimonio redde ad spiritu nostro quod es filios de Deo.

Si autem filii, et hæredes: hæredes, quidem Dei, cohæredes autem Christi: si tamen compatimur ut et conglorificemur.

And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.

Si autem filios, et haeres: haeres, quidem de Deo, cohaeredes autem de Christo: si tamen compatior ut et conglorifica.

Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.

For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.

Existima nam quod non es condigno passiones de hoc de tempore ad es gloria, que revela in nos.

Nam exspectatio creaturæ revelationem filiorum Dei exspectat.

For the expectation of the creature waiteth for the revelation of the sons of God.

Nam exspectatione de creatura expecta revelatione de filios de Deo.

Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe:

For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.

Vanitate nam creatura subicie es non volente, sed propter illo, qui subicie illa in spe:

quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.

Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.

Quia et ipso creatura libera ab servitute de corruptione in libertate de gloria de filios de Deo.

Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.

For we know that every creature groaneth and travaileth in pain, even till now.

Sci nam quod omni creatura ingemisce, et parturie usque adhuc.

Non solum autem illa, sed et nos ipsi primitias spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.

And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.

Non solo autem illa, sed et nos ipso primitias de spiritu habe: et ipso intra nos geme adoptione de filios de Deo expecta, redemptione de corpore nostro.

Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat?

For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?

Spe nam salva fac es. Spe autem, que vide se, non es spe: nam qui vide quod, quid spera?

Si autem quod non videmus, speramus: per patientiam exspectamus.

But if we hope for that which we see not, we wait for it with patience.

Si autem quod non vide, spera: per patientia expecta.

Similiter autem et Spiritus adjuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.

Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,

Similiter autem et Spiritu adiuva infirmitate nostro: nam quid ora, sicut debe, ne sci: sed ipso Spiritu postula pro nos gemitus inenarrabili.

Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis.

And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.

Qui autem scrutor cordes, sci Spiritu desidera quid: quia secundo Deo postula pro sancto.

Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.

And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.

Sci autem quia dilige Deo omni cooperor in bono, ad illo qui secundo proposito voca es sancto.

Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.

For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.

Nam que praescie, et praedestina conforme fieri de imagine de Filio suo, ut es ipso primogenito in multo fratres.

Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et justificavit: quos autem justificavit, illos et glorificavit.

And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.

Que autem praedestina, hoc et voca: et que voca, hoc et iustifica: que autem iustifica, illos et glorifica.

Quid ergo dicemus ad hæc? si Deus pro nobis, quis contra nos?

What shall we then say to these things? If God be for us, who is against us?

Quid ergo dic ad hoc? Si Deo pro nos, qui contra nos?

Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quomodo non etiam cum illo omnia nobis donavit?

He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?

Qui etiam propria ad Filio suo non parce, sed pro nos ad omni trade illo: quomodo non etiam cum illo omni ad nos dona?

Quis accusabit adversus electos Dei? Deus qui justificat,

Who shall accuse against the elect of God? God is he that justifieth:

Qui accusa contra elige de Deo? Deo qui iustifica,

quis est qui condemnet? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.

Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.

Qui es qui condemna? Christo Iesu, qui morto es, immo qui et resurge, qui es ad dextera de Deo, qui etiam interpella pro nos.

Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?

Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?

Qui ergo separa nos ab caritate de Christo? Tribulatione? An angustia? An fame? An nuditate? An periculo? An persecutione? An gladio?

(Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.)

(As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)

(Sicut scripto es: quia propter te mortifica toto die: aestima es sicut oves de occisione.)

Sed in his omnibus superamus propter eum qui dilexit nos.

But in all these things we overcome, because of him that hath loved us.

Sed in hoc ad omni supera propter illo qui dilige nos.

Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,

For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,

Certo es nam quia neque morte, neque vita, neque angelos, neque principatus, neque virtutes, neque instantia, neque es, neque fortitudine,

neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quæ est in Christo Jesu Domino nostro.

Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Neque altitudine, neque profundo, neque creatura alio pote nos separa ab caritate de Deo, que es in Christo Iesu Domino nostro.