DRC, VulgClementine, KJV - Romans

Chapter 1

1:1  Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

1:1  Paulus, servus Jesu Christi, vocatus Apostolus, segregatus in Evangelium Dei,

1:1  Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

1:2  Which he had promised before, by his prophets, in the holy scriptures,

1:2  quod ante promiserat per prophetas suos in Scripturis sanctis

1:2  (Which he had promised afore by his prophets in the holy scriptures,)

1:3  Concerning his Son, who was made to him of the seed of David, according to the flesh,

1:3  de Filio suo, qui factus est ei ex semine David secundum carnem,

1:3  Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

1:4  Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

1:4  qui prædestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri :

1:4  And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

1:5  By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

1:5  per quem accepimus gratiam, et apostolatum ad obediendum fidei in omnibus gentibus pro nomine ejus,

1:5  By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

1:6  Among whom are you also the called of Jesus Christ:

1:6  in quibus estis et vos vocati Jesu Christi :

1:6  Among whom are ye also the called of Jesus Christ:

1:7  To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.

1:7  omnibus qui sunt Romæ, dilectis Dei, vocatis sanctis. Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo.

1:7  To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1:8  First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.

1:8  Primum quidem gratias ago Deo meo per Jesum Christum pro omnibus vobis : quia fides vestra annuntiatur in universo mundo.

1:8  First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

1:9  For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:

1:9  Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii ejus, quod sine intermissione memoriam vestri facio

1:9  For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

1:10  Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

1:10  semper in orationibus meis : obsecrans, si quomodo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.

1:10  Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

1:11  For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

1:11  Desidero enim videre vos, ut aliquid impertiar vobis gratiæ spiritualis ad confirmandos vos :

1:11  For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

1:12  That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

1:12  id est, simul consolari in vobis per eam quæ invicem est, fidem vestram atque meam.

1:12  That is, that I may be comforted together with you by the mutual faith both of you and me.

1:13  And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.

1:13  Nolo autem vos ignorare fratres : quia sæpe proposui venire ad vos (et prohibitus sum usque adhuc) ut aliquem fructum habeam et in vobis, sicut et in ceteris gentibus.

1:13  Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

1:14  To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

1:14  Græcis ac barbaris, sapientibus, et insipientibus debitor sum :

1:14  I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

1:15  So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

1:15  ita (quod in me) promptum est et vobis, qui Romæ estis, evangelizare.

1:15  So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

1:16  For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1:16  Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti, Judæo primum, et Græco.

1:16  For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

1:17  For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

1:17  Justitia enim Dei in eo revelatur ex fide in fidem : sicut scriptum est : Justus autem ex fide vivit.

1:17  For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

1:18  For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

1:18  Revelatur enim ira Dei de cælo super omnem impietatem, et injustitiam hominum eorum, qui veritatem Dei in injustitia detinent :

1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

1:19  Because that which is known of God is manifest in them. For God hath manifested it unto them.

1:19  quia quod notum est Dei, manifestum est in illis. Deus enim illis manifestavit.

1:19  Because that which may be known of God is manifest in them; for God hath shewed it unto them.

1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.

1:20  Invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur : sempiterna quoque ejus virtus, et divinitas : ita ut sint inexcusabiles.

1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

1:21  Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.

1:21  Quia cum cognovissent Deum, non sicut Deum glorificaverunt, aut gratias egerunt : sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum :

1:21  Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

1:22  For, professing themselves to be wise, they became fools.

1:22  dicentes enim se esse sapientes, stulti facti sunt.

1:22  Professing themselves to be wise, they became fools,

1:23  And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.

1:23  Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium.

1:23  And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

1:24  Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.

1:24  Propter quod tradidit illos Deus in desideria cordis eorum, in immunditiam, ut contumeliis afficiant corpora sua in semetipsis :

1:24  Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

1:25  Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

1:25  qui commutaverunt veritatem Dei in mendacium : et coluerunt, et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Amen.

1:25  Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

1:26  For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.

1:26  Propterea tradidit illos Deus in passiones ignominiæ : nam feminæ eorum immutaverunt naturalem usum in eum usum qui est contra naturam.

1:26  For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

1:27  And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.

1:27  Similiter autem et masculi, relicto naturali usu feminæ, exarserunt in desideriis suis in invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in semetipsis recipientes.

1:27  And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

1:28  And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.

1:28  Et sicut non probaverunt Deum habere in notitia, tradidit illos Deus in reprobum sensum, ut faciant ea quæ non conveniunt,

1:28  And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

1:29  Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,

1:29  repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate : susurrones,

1:29  Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

1:30  Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,

1:30  detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes,

1:30  Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

1:31  Foolish, dissolute: without affection, without fidelity, without mercy.

1:31  insipientes, incompositos, sine affectione, absque fœdere, sine misericordia.

1:31  Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

1:32  Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.

1:32  Qui cum justitiam Dei cognovissent, non intellexerunt quoniam qui talia agunt, digni sunt morte : et non solum qui ea faciunt, sed etiam qui consentiunt facientibus.

1:32  Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Chapter 2

2:1  Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.

2:1  Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas : eadem enim agis quæ judicas.

2:1  Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

2:2  For we know that the judgment of God is, according to truth, against them that do such things.

2:2  Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.

2:2  But we are sure that the judgment of God is according to truth against them which commit such things.

2:3  And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?

2:3  Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei ?

2:3  And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

2:4  Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?

2:4  an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis ? ignoras quoniam benignitas Dei ad pœnitentiam te adducit ?

2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

2:5  But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:

2:5  Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,

2:5  But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

2:6  Who will render to every man according to his works.

2:6  qui reddet unicuique secundum opera ejus :

2:6  Who will render to every man according to his deeds:

2:7  To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:

2:7  iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam :

2:7  To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

2:8  But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.

2:8  iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.

2:8  But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

2:9  Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.

2:9  Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci :

2:9  Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

2:10  But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.

2:10  gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco :

2:10  But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

2:11  For there is no respect of persons with God.

2:11  non enim est acceptio personarum apud Deum.

2:11  For there is no respect of persons with God.

2:12  For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.

2:12  Quicumque enim sine lege peccaverunt, sine lege peribunt : et quicumque in lege peccaverunt, per legem judicabuntur.

2:12  For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

2:13  For not the hearers of the law are just before God: but the doers of the law shall be justified.

2:13  Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.

2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified.

2:14  For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.

2:14  Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex :

2:14  For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

2:15  Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,

2:15  qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,

2:15  Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

2:16  In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

2:16  in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.

2:16  In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

2:17  But if thou art called a Jew and restest in the law and makest thy boast of God,

2:17  Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,

2:17  Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

2:18  And knowest his will and approvest the more profitable things, being instructed by the law:

2:18  et nosti voluntatem ejus, et probas utiliora, instructus per legem,

2:18  And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

2:19  Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,

2:19  confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,

2:19  And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

2:20  An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.

2:20  eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.

2:20  An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

2:21  Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.

2:21  Qui ergo alium doces, teipsum non doces : qui prædicas non furandum, furaris :

2:21  Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

2:22  Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:

2:22  qui dicis non mœchandum, mœcharis : qui abominaris idola, sacrilegium facis :

2:22  Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

2:23  Thou, that makest thy boast of the law, by transgression of the law dishonourest God.

2:23  qui in lege gloriaris, per prævaricationem legis Deum inhonoras.

2:23  Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

2:24  (For the name of God through you is blasphemed among the Gentiles, as it is written.)

2:24  (Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)

2:24  For the name of God is blasphemed among the Gentiles through you, as it is written.

2:25  Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.

2:25  Circumcisio quidem prodest, si legem observes : si autem prævaricator legis sis, circumcisio tua præputium facta est.

2:25  For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

2:26  If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?

2:26  Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur ?

2:26  Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

2:27  And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?

2:27  et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es ?

2:27  And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

2:28  For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.

2:28  Non enim qui in manifesto, Judæus est : neque quæ in manifesto, in carne, est circumcisio :

2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

2:29  But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.

2:29  sed qui in abscondito, Judæus est : et circumcisio cordis in spiritu, non littera : cujus laus non ex hominibus, sed ex Deo est.

2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Chapter 3

3:1  What advantage then hath the Jew: or what is the profit of circumcision?

3:1  Quid ergo amplius Judæo est ? aut quæ utilitas circumcisionis ?

3:1  What advantage then hath the Jew? or what profit is there of circumcision?

3:2  Much every way. First indeed, because the words of God were committed to them.

3:2  Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.

3:2  Much every way: chiefly, because that unto them were committed the oracles of God.

3:3  For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!

3:3  Quid enim si quidam illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.

3:3  For what if some did not believe? shall their unbelief make the faith of God without effect?

3:4  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.

3:4  Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.

3:4  God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

3:5  But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?

3:5  Si autem iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?

3:5  But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

3:6  (I speak according to man.) God forbid! Otherwise how shall God judge this world?

3:6  secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum ?

3:6  God forbid: for then how shall God judge the world?

3:7  For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?

3:7  Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor ?

3:7  For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

3:8  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.

3:8  et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.

3:8  And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

3:9  What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.

3:9  Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,

3:9  What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

3:10  As it is written: There is not any man just.

3:10  sicut scriptum est : Quia non est justus quisquam :

3:10  As it is written, There is none righteous, no, not one:

3:11  There is none that understandeth: there is none that seeketh after God.

3:11  non est intelligens, non est requirens Deum.

3:11  There is none that understandeth, there is none that seeketh after God.

3:12  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.

3:12  Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.

3:12  They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

3:13  Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.

3:13  Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :

3:13  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

3:14  Whose mouth is full of cursing and bitterness:

3:14  quorum os maledictione, et amaritudine plenum est :

3:14  Whose mouth is full of cursing and bitterness:

3:15  Their feet swift to shed blood:

3:15  veloces pedes eorum ad effundendum sanguinem :

3:15  Their feet are swift to shed blood:

3:16  Destruction and misery in their ways:

3:16  contritio et infelicitas in viis eorum :

3:16  Destruction and misery are in their ways:

3:17  And the way of peace they have not known.

3:17  et viam pacis non cognoverunt :

3:17  And the way of peace have they not known:

3:18  There is no fear of God before their eyes.

3:18  non est timor Dei ante oculos eorum.

3:18  There is no fear of God before their eyes.

3:19  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.

3:19  Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo :

3:19  Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

3:20  Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.

3:20  quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.

3:20  Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

3:21  But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.

3:21  Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis.

3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

3:22  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.

3:22  Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio :

3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

3:23  For all have sinned and do need the glory of God.

3:23  omnes enim peccaverunt, et egent gloria Dei.

3:23  For all have sinned, and come short of the glory of God;

3:24  Being justified freely by his grace, through the redemption that is in Christ Jesus,

3:24  Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,

3:24  Being justified freely by his grace through the redemption that is in Christ Jesus:

3:25  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,

3:25  quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum

3:25  Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

3:26  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

3:26  in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.

3:26  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

3:27  Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

3:27  Ubi est ergo gloriatio tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.

3:27  Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

3:28  For we account a man to be justified by faith, without the works of the law.

3:28  Arbitramur enim justificari hominem per fidem sine operibus legis.

3:28  Therefore we conclude that a man is justified by faith without the deeds of the law.

3:29  Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.

3:29  An Judæorum Deus tantum ? nonne et gentium ? Immo et gentium :

3:29  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

3:30  For it is one God that justifieth circumcision by faith and uncircumcision through faith.

3:30  quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.

3:30  Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

3:31  Do we then, destroy the law through faith? God forbid! But we establish the law.

3:31  Legem ergo destruimus per fidem ? Absit : sed legem statuimus.

3:31  Do we then make void the law through faith? God forbid: yea, we establish the law.

Chapter 4

4:1  What shall we say then that Abraham hath found, who is our father according to the flesh?

4:1  Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?

4:1  What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

4:2  For if Abraham were justified by works, he hath whereof to glory, but not before God.

4:2  Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.

4:2  For if Abraham were justified by works, he hath whereof to glory; but not before God.

4:3  For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.

4:3  Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatum est illi ad justitiam.

4:3  For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

4:4  Now to him that worketh, the reward is not reckoned according to grace but according to debt.

4:4  Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.

4:4  Now to him that worketh is the reward not reckoned of grace, but of debt.

4:5  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.

4:5  Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.

4:5  But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

4:6  As David also termeth the blessedness of a man to whom God reputeth justice without works:

4:6  Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :

4:6  Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

4:7  Blessed are they whose iniquities are forgiven: and whose sins are covered.

4:7  Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.

4:7  Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

4:8  Blessed is the man to whom the Lord hath not imputed sin.

4:8  Beatus vir, cui non imputavit Dominus peccatum.

4:8  Blessed is the man to whom the Lord will not impute sin.

4:9  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.

4:9  Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.

4:9  Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

4:10  How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

4:10  Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.

4:10  How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

4:11  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:

4:11  Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :

4:11  And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

4:12  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.

4:12  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.

4:12  And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

4:13  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.

4:13  Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.

4:13  For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

4:14  For if they who are of the law be heirs, faith is made void: the promise is made of no effect.

4:14  Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.

4:14  For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

4:15  For the law worketh wrath. For where there is no law, neither is there transgression.

4:15  Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.

4:15  Because the law worketh wrath: for where no law is, there is no transgression.

4:16  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,

4:16  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

4:16  Therefore it is of faith, that it might be by grace; to the end the promise might be sure 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,

4:17  (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.

4:17  (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 :

4:17  (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

4:18  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.

4:18  qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.

4:18  Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.

4:19  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.

4:19  Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.

4:19  And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:

4:20  In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:

4:20  In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :

4:20  He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

4:21  Most fully knowing that whatsoever he has promised, he is able also to perform.

4:21  plenissime sciens, quia quæcumque promisit, potens est et facere.

4:21  And being fully persuaded that, what he had promised, he was able also to perform.

4:22  And therefore it was reputed to him unto justice.

4:22  Ideo et reputatum est illi ad justitiam.

4:22  And therefore it was imputed to him for righteousness.

4:23  Now it is not written only for him. that it was reputed to him unto justice,

4:23  Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :

4:23  Now it was not written for his sake alone, that it was imputed to him;

4:24  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,

4:24  sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,

4:24  But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

4:25  Who was delivered up for our sins and rose again for our justification.

4:25  qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.

4:25  Who was delivered for our offences, and was raised again for our justification.

Chapter 5

5:1  Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:

5:1  Justificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum :

5:1  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

5:2  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.

5:2  per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.

5:2  By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

5:3  And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;

5:3  Non solum autem, sed et gloriamur in tribulationibus : scientes quod tribulatio patientiam operatur :

5:3  And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

5:4  And patience trial; and trial hope;

5:4  patientia autem probationem, probatio vero spem,

5:4  And patience, experience; and experience, hope:

5:5  And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.

5:5  spes autem non confundit : quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis.

5:5  And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

5:6  For why did Christ, when as yet we were weak, according to the time, die for the ungodly?

5:6  Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est ?

5:6  For when we were yet without strength, in due time Christ died for the ungodly.

5:7  For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.

5:7  vix enim pro justo quis moritur : nam pro bono forsitan quis audeat mori.

5:7  For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

5:8  But God commendeth his charity towards us: because when as yet we were sinners according to the time.

5:8  Commendat autem caritatem suam Deus in nobis : quoniam cum adhuc peccatores essemus, secundum tempus,

5:8  But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

5:9  Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.

5:9  Christus pro nobis mortuus est : multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.

5:9  Much more then, being now justified by his blood, we shall be saved from wrath through him.

5:10  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.

5:10  Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus : multo magis reconciliati, salvi erimus in vita ipsius.

5:10  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

5:11  And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.

5:11  Non solum autem : sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.

5:11  And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

5:12  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.

5:12  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.

5:12  Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

5:13  For until the law sin was in the world: but sin was not imputed, when the law was not.

5:13  Usque ad legem enim peccatum erat in mundo : peccatum autem non imputabatur, cum lex non esset.

5:13  (For until the law sin was in the world: but sin is not imputed when there is no law.

5:14  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.

5:14  Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem prævaricationis Adæ, qui est forma futuri.

5:14  Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

5:15  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.

5:15  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.

5:15  But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

5:16  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.

5:16  Et non sicut per unum peccatum, ita et donum. Nam judicium quidem ex uno in condemnationem : gratia autem ex multis delictis in justificationem.

5:16  And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

5:17  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.

5:17  Si enim unius delicto mors regnavit per unum : multo magis abundantiam gratiæ, et donationis, et justitiæ accipientes, in vita regnabunt per unum Jesum Christum.

5:17  For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

5:18  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.

5:18  Igitur sicut per unius delictum in omnes homines in condemnationem : sic et per unius justitiam in omnes homines in justificationem vitæ.

5:18  Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

5:19  For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.

5:19  Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi : ita et per unius obeditionem, justi constituentur multi.

5:19  For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

5:20  Now the law entered in that sin might abound. And where sin abounded, grace did more abound.

5:20  Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia :

5:20  Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

5:21  That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.

5:21  ut sicut regnavit peccatum in mortem : ita et gratia regnet per justitiam in vitam æternam, per Jesum Christum Dominum nostrum.

5:21  That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Chapter 6

6:1  What shall we say, then? Shall we continue in sin, that grace may abound?

6:1  Quid ergo dicemus ? permanebimus in peccato ut gratia abundet ?

6:1  What shall we say then? Shall we continue in sin, that grace may abound?

6:2  God forbid! For we that are dead to sin, how shall we live any longer therein?

6:2  Absit. Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo ?

6:2  God forbid. How shall we, that are dead to sin, live any longer therein?

6:3  Know you not that all we who are baptized in Christ Jesus are baptized in his death?

6:3  an ignoratis quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus ?

6:3  Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

6:4  For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.

6:4  Consepulti enim sumus cum illo per baptismum in mortem : ut quomodo Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitæ ambulemus.

6:4  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

6:5  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

6:5  Si enim complantati facti sumus similitudini mortis ejus : simul et resurrectionis erimus.

6:5  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6:6  Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.

6:6  Hoc scientes, quia vetus homo noster simul crucifixus est, ut destruatur corpus peccati, et ultra non serviamus peccato.

6:6  Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

6:7  For he that is dead is justified from sin.

6:7  Qui enim mortuus est, justificatus est a peccato.

6:7  For he that is dead is freed from sin.

6:8  Now, if we be dead with Christ, we believe that we shall live also together with Christ.

6:8  Si autem mortui sumus cum Christo, credimus quia simul etiam vivemus cum Christo,

6:8  Now if we be dead with Christ, we believe that we shall also live with him:

6:9  Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.

6:9  scientes quod Christus resurgens ex mortuis jam non moritur : mors illi ultra non dominabitur.

6:9  Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

6:10  For in that he died to sin, he died once: but in that he liveth, he liveth unto God.

6:10  Quod enim mortuus est peccato, mortuus est semel : quod autem vivit, vivit Deo.

6:10  For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

6:11  So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.

6:11  Ita et vos existimate vos mortuos quidem esse peccato, viventes autem Deo, in Christo Jesu Domino nostro.

6:11  Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

6:12  Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.

6:12  Non ergo regnet peccatum in vestro mortali corpore ut obediatis concupiscentiis ejus.

6:12  Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

6:13  Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.

6:13  Sed neque exhibeatis membra vestra arma iniquitatis peccato : sed exhibete vos Deo, tamquam ex mortuis viventes : et membra vestra arma justitiæ Deo.

6:13  Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

6:14  For sin shall not have dominion over you: for you are not under the law, but under grace.

6:14  Peccatum enim vobis non dominabitur : non enim sub lege estis, sed sub gratia.

6:14  For sin shall not have dominion over you: for ye are not under the law, but under grace.

6:15  What then? Shall we sin, because we are not under the law, but under grace? God forbid!

6:15  Quid ergo ? peccabimus, quoniam non sumus sub lege, sed sub gratia ? Absit.

6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid.

6:16  Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.

6:16  Nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis ejus, cui obeditis, sive peccati ad mortem, sive obeditionis ad justitiam ?

6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

6:17  But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.

6:17  Gratias autem Deo quod fuistis servi peccati, obedistis autem ex corde in eam formam doctrinæ, in quam traditi estis.

6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

6:18  Being then freed from sin, we have been made servants of justice.

6:18  Liberati autem a peccato, servi facti estis justitiæ.

6:18  Being then made free from sin, ye became the servants of righteousness.

6:19  I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.

6:19  Humanum dico, propter infirmitatem carnis vestræ : sicut enim exhibuistis membra vestra servire immunditiæ, et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiæ in sanctificationem.

6:19  I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

6:20  For when you were the servants of sin, you were free men to justice.

6:20  Cum enim servi essetis peccati, liberi fuistis justitiæ.

6:20  For when ye were the servants of sin, ye were free from righteousness.

6:21  What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.

6:21  Quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis ? nam finis illorum mors est.

6:21  What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

6:22  But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.

6:22  Nunc vero liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctificationem, finem vero vitam æternam.

6:22  But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

6:23  For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.

6:23  Stipendia enim peccati, mors. Gratia autem Dei, vita æterna, in Christo Jesu Domino nostro.

6:23  For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Chapter 7

7:1  Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?

7:1  An ignoratis, fratres (scientibus enim legem loquor), quia lex in homine dominatur quanto tempore vivit ?

7:1  Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

7:2  For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.

7:2  Nam quæ sub viro est mulier, vivente viro, alligata est legi : si autem mortuus fuerit vir ejus, soluta est a lege viri.

7:2  For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

7:3  Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.

7:3  Igitur, vivente viro, vocabitur adultera si fuerit cum alio viro : si autem mortuus fuerit vir ejus, liberata est a lege viri, ut non sit adultera si fuerit cum alio viro.

7:3  So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

7:4  Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.

7:4  Itaque fratres mei, et vos mortificati estis legi per corpus Christi : ut sitis alterius, qui ex mortuis resurrexit, ut fructificemus Deo.

7:4  Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

7:5  For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.

7:5  Cum enim essemus in carne, passiones peccatorum, quæ per legem erant, operabantur in membris nostris, ut fructificarent morti.

7:5  For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

7:6  But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.

7:6  Nunc autem soluti sumus a lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ.

7:6  But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

7:7  What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.

7:7  Quid ergo dicemus ? lex peccatum est ? Absit. Sed peccatum non cognovi, nisi per legem : nam concupiscentiam nesciebam, nisi lex diceret : Non concupisces.

7:7  What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

7:8  But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

7:8  Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum erat.

7:8  But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

7:9  And I lived some time without the law. But when the commandment came, sin revived,

7:9  Ego autem vivebam sine lege aliquando : sed cum venisset mandatum, peccatum revixit.

7:9  For I was alive without the law once: but when the commandment came, sin revived, and I died.

7:10  And I died. And the commandment that was ordained to life, the same was found to be unto death to me.

7:10  Ego autem mortuus sum : et inventum est mihi mandatum, quod erat ad vitam, hoc esse ad mortem.

7:10  And the commandment, which was ordained to life, I found to be unto death.

7:11  For sin, taking occasion by the commandment, seduced me: and by it killed me.

7:11  Nam peccatum occasione accepta per mandatum, seduxit me, et per illud occidit.

7:11  For sin, taking occasion by the commandment, deceived me, and by it slew me.

7:12  Wherefore the law indeed is holy: and the commandment holy and just and good.

7:12  Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum.

7:12  Wherefore the law is holy, and the commandment holy, and just, and good.

7:13  Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.

7:13  Quod ergo bonum est, mihi factum est mors ? Absit. Sed peccatum, ut appareat peccatum, per bonum operatum est mihi mortem : ut fiat supra modum peccans peccatum per mandatum.

7:13  Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

7:14  For we know that the law is spiritual. But I am carnal, sold under sin.

7:14  Scimus enim quia lex spiritualis est : ego autem carnalis sum, venundatus sub peccato.

7:14  For we know that the law is spiritual: but I am carnal, sold under sin.

7:15  For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.

7:15  Quod enim operor, non intelligo : non enim quod volo bonum, hoc ago : sed quod odi malum, illud facio.

7:15  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

7:16  If then I do that which I will not, I consent to the law, that it is good.

7:16  Si autem quod nolo, illud facio : consentio legi, quoniam bona est.

7:16  If then I do that which I would not, I consent unto the law that it is good.

7:17  Now then it is no more I that do it: but sin that dwelleth in me.

7:17  Nunc autem jam non ego operor illud, sed quod habitat in me peccatum.

7:17  Now then it is no more I that do it, but sin that dwelleth in me.

7:18  For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.

7:18  Scio enim quia non habitat in me, hoc est in carne mea, bonum. Nam velle, adjacet mihi : perficere autem bonum, non invenio.

7:18  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

7:19  For the good which I will, I do not: but the evil which I will not, that I do.

7:19  Non enim quod volo bonum, hoc facio : sed quod nolo malum, hoc ago.

7:19  For the good that I would I do not: but the evil which I would not, that I do.

7:20  Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.

7:20  Si autem quod nolo, illud facio : jam non ego operor illud, sed quod habitat in me, peccatum.

7:20  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

7:21  I find then a law, that when I have a will to do good, evil is present with me.

7:21  Invenio igitur legem, volenti mihi facere bonum, quoniam mihi malum adjacet :

7:21  I find then a law, that, when I would do good, evil is present with me.

7:22  For I am delighted with the law of God, according to the inward man:

7:22  condelector enim legi Dei secundum interiorem hominem :

7:22  For I delight in the law of God after the inward man:

7:23  But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.

7:23  video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis.

7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

7:24  Unhappy man that I am, who shall deliver me from the body of this death?

7:24  Infelix ego homo, quis me liberabit de corpore mortis hujus ?

7:24  O wretched man that I am! who shall deliver me from the body of this death?

7:25  The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.

7:25  gratia Dei per Jesum Christum Dominum nostrum. Igitur ego ipse mente servio legi Dei : carne autem, legi peccati.

7:25  I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Chapter 8

8:1  There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.

8:1  Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu : qui non secundum carnem ambulant.

8:1  There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

8:2  For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.

8:2  Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.

8:2  For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

8:3  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.

8:3  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,

8:3  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 for sin, condemned sin in the flesh:

8:4  That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.

8:4  ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.

8:4  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

8:5  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.

8:5  Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt : qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.

8:5  For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

8:6  For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.

8:6  Nam prudentia carnis, mors est : prudentia autem spiritus, vita et pax :

8:6  For to be carnally minded is death; but to be spiritually minded is life and peace.

8:7  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.

8:7  quoniam sapientia carnis inimica est Deo : legi enim Dei non est subjecta, nec enim potest.

8:7  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8:8  And they who are in the flesh cannot please God.

8:8  Qui autem in carne sunt, Deo placere non possunt.

8:8  So then they that are in the flesh cannot please God.

8:9  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.

8:9  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.

8:9  But ye are not in the flesh, but in 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.

8:10  And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.

8:10  Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.

8:10  And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

8:11  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.

8:11  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.

8:11  But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

8:12  Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.

8:12  Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.

8:12  Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

8:13  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.

8:13  Si enim secundum carnem vixeritis, moriemini : si autem spiritu facta carnis mortificaveritis, vivetis.

8:13  For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

8:14  For whosoever are led by the Spirit of God, they are the sons of God.

8:14  Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.

8:14  For as many as are led by the Spirit of God, they are the sons of God.

8:15  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).

8:15  Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus : Abba (Pater).

8:15  For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

8:16  For the Spirit himself giveth testimony to our spirit that we are the sons of God.

8:16  Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.

8:16  The Spirit itself beareth witness with our spirit, that we are the children of God:

8:17  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.

8:17  Si autem filii, et hæredes : hæredes, quidem Dei, cohæredes autem Christi : si tamen compatimur ut et conglorificemur.

8:17  And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

8:18  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.

8:18  Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.

8:18  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

8:19  For the expectation of the creature waiteth for the revelation of the sons of God.

8:19  Nam exspectatio creaturæ revelationem filiorum Dei exspectat.

8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

8:20  For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.

8:20  Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe :

8:20  For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

8:21  Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.

8:21  quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.

8:21  Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

8:22  For we know that every creature groaneth and travaileth in pain, even till now.

8:22  Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.

8:22  For we know that the whole creation groaneth and travaileth in pain together until now.

8:23  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.

8:23  Non solum autem illa, sed et nos ipsi primitias spiritus habentes : et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.

8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

8:24  For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?

8:24  Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes : nam quod videt quis, quid sperat ?

8:24  For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

8:25  But if we hope for that which we see not, we wait for it with patience.

8:25  Si autem quod non videmus, speramus : per patientiam exspectamus.

8:25  But if we hope for that we see not, then do we with patience wait for it.

8:26  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,

8:26  Similiter autem et Spiritus adjuvat infirmitatem nostram : nam quid oremus, sicut oportet, nescimus : sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.

8:26  Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

8:27  And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.

8:27  Qui autem scrutatur corda, scit quid desideret Spiritus : quia secundum Deum postulat pro sanctis.

8:27  And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

8:28  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.

8:28  Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.

8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

8:29  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.

8:29  Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.

8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

8:30  And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.

8:30  Quos autem prædestinavit, hos et vocavit : et quos vocavit, hos et justificavit : quos autem justificavit, illos et glorificavit.

8:30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

8:31  What shall we then say to these things? If God be for us, who is against us?

8:31  Quid ergo dicemus ad hæc ? si Deus pro nobis, quis contra nos ?

8:31  What shall we then say to these things? If God be for us, who can be against us?

8:32  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?

8:32  Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum : quomodo non etiam cum illo omnia nobis donavit ?

8:32  He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

8:33  Who shall accuse against the elect of God? God is he that justifieth:

8:33  Quis accusabit adversus electos Dei ? Deus qui justificat,

8:33  Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

8:34  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.

8:34  quis est qui condemnet ? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.

8:34  Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

8:35  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?

8:35  Quis ergo nos separabit a caritate Christi ? tribulatio ? an angustia ? an fames ? an nuditas ? an periculum ? an persecutio ? an gladius ?

8:35  Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

8:36  (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)

8:36  (Sicut scriptum est : Quia propter te mortificamur tota die : æstimati sumus sicut oves occisionis.)

8:36  As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

8:37  But in all these things we overcome, because of him that hath loved us.

8:37  Sed in his omnibus superamus propter eum qui dilexit nos.

8:37  Nay, in all these things we are more than conquerors through him that loved us.

8:38  For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,

8:38  Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,

8:38  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

8:39  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.

8:39  neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quæ est in Christo Jesu Domino nostro.

8:39  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.

Chapter 9

9:1  I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:

9:1  Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto :

9:1  I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

9:2  That I have great sadness and continual sorrow in my heart.

9:2  quoniam tristitia mihi magna est, et continuus dolor cordi meo.

9:2  That I have great heaviness and continual sorrow in my heart.

9:3  For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:

9:3  Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,

9:3  For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

9:4  Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:

9:4  qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :

9:4  Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

9:5  Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.

9:5  quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.

9:5  Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

9:6  Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.

9:6  Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ :

9:6  Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

9:7  Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.

9:7  neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen :

9:7  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

9:8  That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.

9:8  id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine.

9:8  That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

9:9  For this is the word of promise: According to this time will I come. And Sara shall have a son.

9:9  Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius.

9:9  For this is the word of promise, At this time will I come, and Sara shall have a son.

9:10  And not only she. But when Rebecca also had conceived at once of Isaac our father.

9:10  Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.

9:10  And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

9:11  For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):

9:11  Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),

9:11  (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

9:12  Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.

9:12  non ex operibus, sed ex vocante dictum est ei quia major serviet minori,

9:12  It was said unto her, The elder shall serve the younger.

9:13  As it is written: Jacob I have loved: but Esau I have hated.

9:13  sicut scriptum est : Jacob dilexi, Esau autem odio habui.

9:13  As it is written, Jacob have I loved, but Esau have I hated.

9:14  What shall we say then? Is there injustice with God? God forbid!

9:14  Quid ergo dicemus ? numquid iniquitas apud Deum ? Absit.

9:14  What shall we say then? Is there unrighteousness with God? God forbid.

9:15  For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.

9:15  Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor.

9:15  For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

9:16  Igitur non volentis, neque currentis, sed miserentis est Dei.

9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

9:17  For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.

9:17  Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.

9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

9:18  Therefore he hath mercy on whom he will. And whom he will, he hardeneth.

9:18  Ergo cujus vult miseretur, et quem vult indurat.

9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

9:19  Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?

9:19  Dicis itaque mihi : Quid adhuc queritur ? voluntati enim ejus quis resistit ?

9:19  Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

9:20  O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?

9:20  O homo, tu quis es, qui respondeas Deo ? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic ?

9:20  Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

9:21  Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?

9:21  an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ?

9:21  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

9:22  What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,

9:22  Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,

9:22  What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

9:23  That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?

9:23  ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.

9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

9:24  Even us, whom also he hath called, not only of the Jews but also of the Gentiles.

9:24  Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,

9:24  Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

9:25  As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.

9:25  sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.

9:25  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

9:26  And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.

9:26  Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.

9:26  And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

9:27  And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.

9:27  Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.

9:27  Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

9:28  For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.

9:28  Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram :

9:28  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

9:29  And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.

9:29  et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.

9:29  And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

9:30  What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.

9:30  Quid ergo dicemus ? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est.

9:30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

9:31  But Israel, by following after the law of justice, is not come unto the law of justice.

9:31  Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.

9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

9:32  Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.

9:32  Quare ? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis,

9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

9:33  As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.

9:33  sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.

9:33  As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Chapter 10

10:1  Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.

10:1  Fratres, voluntas quidem cordis mei, et obsecratio ad Deum, fit pro illis in salutem.

10:1  Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

10:2  For I bear them witness that they have a zeal of God, but not according to knowledge.

10:2  Testimonium enim perhibeo illis quod æmulationem Dei habent, sed non secundum scientiam.

10:2  For I bear them record that they have a zeal of God, but not according to knowledge.

10:3  For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.

10:3  Ignorantes enim justitiam Dei, et suam quærentes statuere, justitiæ Dei non sunt subjecti.

10:3  For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

10:4  For the end of the law is Christ: unto justice to everyone that believeth.

10:4  Finis enim legis, Christus, ad justitiam omni credenti.

10:4  For Christ is the end of the law for righteousness to every one that believeth.

10:5  For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.

10:5  Moyses enim scripsit, quoniam justitiam, quæ ex lege est, qui fecerit homo, vivet in ea.

10:5  For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

10:6  But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;

10:6  Quæ autem ex fide est justitia, sic dicit : Ne dixeris in corde tuo : Quis ascendet in cælum ? id est, Christum deducere :

10:6  But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

10:7  Or who shall descend into the deep? That is, to bring up Christ again from the dead.

10:7  aut, Quis descendet in abyssum ? hoc est, Christum a mortuis revocare.

10:7  Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

10:8  But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.

10:8  Sed quid dicit Scriptura ? Prope est verbum in ore tuo, et in corde tuo : hoc est verbum fidei, quod prædicamus.

10:8  But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

10:9  For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.

10:9  Quia si confitearis in ore tuo Dominum Jesum, et in corde tuo credideris quod Deus illum suscitavit a mortuis, salvus eris.

10:9  That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

10:10  For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.

10:10  Corde enim creditur ad justitiam : ore autem confessio fit ad salutem.

10:10  For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

10:11  For the scripture saith: Whosoever believeth in him shall not be confounded.

10:11  Dicit enim Scriptura : Omnis qui credit in illum, non confundetur.

10:11  For the scripture saith, Whosoever believeth on him shall not be ashamed.

10:12  For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.

10:12  Non enim est distinctio Judæi et Græci : nam idem Dominus omnium, dives in omnes qui invocant illum.

10:12  For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

10:13  For whosoever shall call upon the name of the Lord shall be saved.

10:13  Omnis enim quicumque invocaverit nomen Domini, salvus erit.

10:13  For whosoever shall call upon the name of the Lord shall be saved.

10:14  How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?

10:14  Quomodo ergo invocabunt, in quem non crediderunt ? aut quomodo credent ei, quem non audierunt ? quomodo autem audient sine prædicante ?

10:14  How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

10:15  And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?

10:15  quomodo vero prædicabunt nisi mittantur ? sicut scriptum est : Quam speciosi pedes evangelizantium pacem, evangelizantium bona !

10:15  And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

10:16  But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?

10:16  Sed non omnes obediunt Evangelio. Isaias enim dicit : Domine, quis credidit auditui nostro ?

10:16  But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

10:17  Faith then cometh by hearing; and hearing by the word of Christ.

10:17  Ergo fides ex auditu, auditus autem per verbum Christi.

10:17  So then faith cometh by hearing, and hearing by the word of God.

10:18  But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.

10:18  Sed dico : Numquid non audierunt ? Et quidem in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum.

10:18  But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

10:19  But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.

10:19  Sed dico : Numquid Israël non cognovit ? Primus Moyses dicit : Ego ad æmulationem vos adducam in non gentem : in gentem insipientem, in iram vos mittam.

10:19  But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

10:20  But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.

10:20  Isaias autem audet, et dicit : Inventus sum a non quærentibus me : palam apparui iis qui me non interrogabant.

10:20  But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

10:21  But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.

10:21  Ad Israël autem dicit : Tota die expandi manus meas ad populum non credentem, et contradicentem.

10:21  But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

Chapter 11

11:1  I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.

11:1  Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :

11:1  I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

11:2  God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?

11:2  non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :

11:2  God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

11:3  Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.

11:3  Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.

11:3  Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

11:4  But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.

11:4  Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.

11:4  But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

11:5  Even so then, at this present time also, there is a remnant saved according to the election of grace.

11:5  Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.

11:5  Even so then at this present time also there is a remnant according to the election of grace.

11:6  And if by grace, it is not now by works: otherwise grace is no more grace.

11:6  Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.

11:6  And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

11:7  What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.

11:7  Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :

11:7  What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

11:8  As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.

11:8  sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.

11:8  (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

11:9  And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.

11:9  Et David dicit : Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.

11:9  And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

11:10  Let their eyes be darkened, that they may not see: and bow down their back always.

11:10  Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.

11:10  Let their eyes be darkened, that they may not see, and bow down their back alway.

11:11  I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.

11:11  Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.

11:11  I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

11:12  Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?

11:12  Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?

11:12  Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

11:13  For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,

11:13  Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,

11:13  For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

11:14  If, by any means, I may provoke to emulation them who are my flesh and may save some of them.

11:14  si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.

11:14  If by any means I may provoke to emulation them which are my flesh, and might save some of them.

11:15  For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?

11:15  Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?

11:15  For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

11:16  For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.

11:16  Quod si delibatio sancta est, et massa : et si radix sancta, et rami.

11:16  For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

11:17  And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:

11:17  Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,

11:17  And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

11:18  Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.

11:18  noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.

11:18  Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

11:19  Thou wilt say then: The branches were broken off that I might be grafted in.

11:19  Dices ergo : Fracti sunt rami ut ego inserar.

11:19  Thou wilt say then, The branches were broken off, that I might be graffed in.

11:20  Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.

11:20  Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.

11:20  Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

11:21  For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.

11:21  Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.

11:21  For if God spared not the natural branches, take heed lest he also spare not thee.

11:22  See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.

11:22  Vide ergo bonitatem, et severitatem Dei : in eos quidem qui ceciderunt, severitatem : in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.

11:22  Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

11:23  And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.

11:23  Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.

11:23  And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

11:24  For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?

11:24  Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam : quanto magis ii qui secundum naturam inserentur suæ olivæ ?

11:24  For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

11:25  For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.

11:25  Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,

11:25  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

11:26  And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.

11:26  et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.

11:26  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

11:27  And this is to them my covenant: when I shall take away their sins.

11:27  Et hoc illis a me testamentum : cum abstulero peccata eorum.

11:27  For this is my covenant unto them, when I shall take away their sins.

11:28  As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.

11:28  Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.

11:28  As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.

11:29  For the gifts and the calling of God are without repentance.

11:29  Sine pœnitentia enim sunt dona et vocatio Dei.

11:29  For the gifts and calling of God are without repentance.

11:30  For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:

11:30  Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :

11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

11:31  So these also now have not believed, for your mercy, that they also may obtain mercy.

11:31  ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.

11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.

11:32  For God hath concluded all in unbelief, that he may have mercy on all.

11:32  Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.

11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.

11:33  O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!

11:33  O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !

11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

11:34  For who hath known the mind of the Lord? Or who hath been his counsellor?

11:34  Quis enim cognovit sensum Domini ? aut quis consiliarius ejus fuit ?

11:34  For who hath known the mind of the Lord? or who hath been his counsellor?

11:35  Or who hath first given to him, and recompense shall be made him?

11:35  aut quis prior dedit illi, et retribuetur ei ?

11:35  Or who hath first given to him, and it shall be recompensed unto him again?

11:36  For of him, and by him, and in him, are all things: to him be glory for ever. Amen.

11:36  Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.

11:36  For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Chapter 12

12:1  I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.

12:1  Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.

12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

12:2  And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.

12:2  Et nolite conformari huic sæculo, sed reformamini in novitate sensus vestri : ut probetis quæ sit voluntas Dei bona, et beneplacens, et perfecta.

12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

12:3  For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.

12:3  Dico enim per gratiam quæ data est mihi, omnibus qui sunt inter vos, non plus sapere quam oportet sapere, sed sapere ad sobrietatem : et unicuique sicut Deus divisit mensuram fidei.

12:3  For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

12:4  For as in one body we have many members, but all the members have not the same office:

12:4  Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent :

12:4  For as we have many members in one body, and all members have not the same office:

12:5  So we, being many, are one body in Christ; and every one members one of another:

12:5  ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.

12:5  So we, being many, are one body in Christ, and every one members one of another.

12:6  And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;

12:6  Habentes autem donationes secundum gratiam, quæ data est nobis, differentes : sive prophetiam secundum rationem fidei,

12:6  Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

12:7  Or ministry, in ministering; or he that teacheth, in doctrine;

12:7  sive ministerium in ministrando, sive qui docet in doctrina,

12:7  Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

12:8  He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.

12:8  qui exhortatur in exhortando, qui tribuit in simplicitate, qui præest in sollicitudine, qui miseretur in hilaritate.

12:8  Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

12:9  Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,

12:9  Dilectio sine simulatione : odientes malum, adhærentes bono :

12:9  Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

12:10  Loving one another with the charity of brotherhood: with honour preventing one another.

12:10  caritate fraternitatis invicem diligentes : honore invicem prævenientes :

12:10  Be kindly affectioned one to another with brotherly love; in honour preferring one another;

12:11  In carefulness not slothful. In spirit fervent. Serving the Lord.

12:11  sollicitudine non pigri : spiritu ferventes : Domino servientes :

12:11  Not slothful in business; fervent in spirit; serving the Lord;

12:12  Rejoicing in hope. Patient in tribulation. Instant in prayer.

12:12  spe gaudentes : in tribulatione patientes : orationi instantes :

12:12  Rejoicing in hope; patient in tribulation; continuing instant in prayer;

12:13  Communicating to the necessities of the saints. Pursuing hospitality.

12:13  necessitatibus sanctorum communicantes : hospitalitatem sectantes.

12:13  Distributing to the necessity of saints; given to hospitality.

12:14  Bless them that persecute you: bless, and curse not.

12:14  Benedicite persequentibus vos : benedicite, et nolite maledicere.

12:14  Bless them which persecute you: bless, and curse not.

12:15  Rejoice with them that rejoice: weep with them that weep.

12:15  Gaudere cum gaudentibus, flere cum flentibus :

12:15  Rejoice with them that do rejoice, and weep with them that weep.

12:16  Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.

12:16  idipsum invicem sentientes : non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos :

12:16  Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

12:17  To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.

12:17  nulli malum pro malo reddentes : providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus.

12:17  Recompense to no man evil for evil. Provide things honest in the sight of all men.

12:18  If it be possible, as much as is in you, have peace with all men.

12:18  Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes :

12:18  If it be possible, as much as lieth in you, live peaceably with all men.

12:19  Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.

12:19  non vosmetipsos defendentes carissimi, sed date locum iræ. Scriptum est enim : Mihi vindicta : ego retribuam, dicit Dominus.

12:19  Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

12:20  But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.

12:20  Sed si esurierit inimicus tuus, ciba illum : si sitit, potum da illi : hoc enim faciens, carbones ignis congeres super caput ejus.

12:20  Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

12:21  Be not overcome by evil: but overcome evil by good.

12:21  Noli vinci a malo, sed vince in bono malum.

12:21  Be not overcome of evil, but overcome evil with good.

Chapter 13

13:1  Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.

13:1  Omnis anima potestatibus sublimioribus subdita sit : non est enim potestas nisi a Deo : quæ autem sunt, a Deo ordinatæ sunt.

13:1  Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

13:2  Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.

13:2  Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt :

13:2  Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

13:3  For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.

13:3  nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem ? Bonum fac : et habebis laudem ex illa :

13:3  For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

13:4  For he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.

13:4  Dei enim minister est tibi in bonum. Si autem malum feceris, time : non enim sine causa gladium portat. Dei enim minister est : vindex in iram ei qui malum agit.

13:4  For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

13:5  Wherefore be subject of necessity: not only for wrath, but also for conscience' sake.

13:5  Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam.

13:5  Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

13:6  For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.

13:6  Ideo enim et tributa præstatis : ministri enim Dei sunt, in hoc ipsum servientes.

13:6  For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.

13:7  Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.

13:7  Reddite ergo omnibus debita : cui tributum, tributum : cui vectigal, vectigal : cui timorem, timorem : cui honorem, honorem.

13:7  Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

13:8  Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.

13:8  Nemini quidquam debeatis, nisi ut invicem diligatis : qui enim diligit proximum, legem implevit.

13:8  Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

13:9  For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.

13:9  Nam : Non adulterabis : non occides : non furaberis : non falsum testimonium dices : non concupisces : et si quod est aliud mandatum, in hoc verbo instauratur : diliges proximum tuum sicut teipsum.

13:9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

13:10  The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.

13:10  Dilectio proximi malum non operatur. Plenitudo ergo legis est dilectio.

13:10  Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

13:11  And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.

13:11  Et hoc scientes tempus : quia hora est jam nos de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus.

13:11  And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.

13:12  The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.

13:12  Nox præcessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis.

13:12  The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

13:13  Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.

13:13  Sicut in die honeste ambulemus : non in comessationibus, et ebrietatibus, non in cubilibus, et impudicitiis, non in contentione, et æmulatione :

13:13  Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

13:14  But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.

13:14  sed induimini Dominum Jesum Christum, et carnis curam ne feceritis in desideriis.

13:14  But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

Chapter 14

14:1  Now him that is weak in faith, take unto you: not in disputes about thoughts.

14:1  Infirmum autem in fide assumite, non in disceptationibus cogitationum.

14:1  Him that is weak in the faith receive ye, but not to doubtful disputations.

14:2  For one believeth that he may eat all things: but he that is weak, let him eat herbs.

14:2  Alius enim credit se manducare omnia : qui autem infirmus est, olus manducet.

14:2  For one believeth that he may eat all things: another, who is weak, eateth herbs.

14:3  Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.

14:3  Is qui manducat, non manducantem non spernat : et qui non manducat, manducantem non judicet : Deus enim illum assumpsit.

14:3  Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

14:4  Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.

14:4  Tu quis es, qui judicas alienum servum ? domino suo stat, aut cadit : stabit autem : potens est enim Deus statuere illum.

14:4  Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

14:5  For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.

14:5  Nam alius judicat diem inter diem : alius autem judicat omnem diem : unusquisque in suo sensu abundet.

14:5  One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

14:6  He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.

14:6  Qui sapit diem, Domino sapit, et qui manducat, Domino manducat : gratias enim agit Deo. Et qui non manducat, Domino non manducat, et gratias agit Deo.

14:6  He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

14:7  For none of us liveth to himself: and no man dieth to himself.

14:7  Nemo enim nostrum sibi vivit, et nemo sibi moritur.

14:7  For none of us liveth to himself, and no man dieth to himself.

14:8  For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's.

14:8  Sive enim vivemus, Domino vivimus : sive morimur, Domino morimur. Sive ergo vivimus, sive morimur, Domini sumus.

14:8  For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.

14:9  For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.

14:9  In hoc enim Christus mortuus est, et resurrexit : ut et mortuorum et vivorum dominetur.

14:9  For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

14:10  But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.

14:10  Tu autem quid judicas fratrem tuum ? aut tu quare spernis fratrem tuum ? omnes enim stabimus ante tribunal Christi.

14:10  But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

14:11  For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.

14:11  Scriptum est enim : Vivo ego, dicit Dominus, quoniam mihi flectetur omne genu : et omnis lingua confitebitur Deo.

14:11  For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

14:12  Therefore every one of us shall render account to God for himself.

14:12  Itaque unusquisque nostrum pro se rationem reddet Deo.

14:12  So then every one of us shall give account of himself to God.

14:13  Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way.

14:13  Non ergo amplius invicem judicemus : sed hoc judicate magis, ne ponatis offendiculum fratri, vel scandalum.

14:13  Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

14:14  I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

14:14  Scio, et confido in Domino Jesu, quia nihil commune per ipsum, nisi ei qui existimat quid commune esset, illi commune est.

14:14  I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

14:15  For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.

14:15  Si enim propter cibum frater tuus contristatur, jam non secundum caritatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est.

14:15  But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

14:16  Let not then our good be evil spoken of.

14:16  Non ergo blasphemetur bonum nostrum.

14:16  Let not then your good be evil spoken of:

14:17  For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.

14:17  Non est enim regnum Dei esca et potus : sed justitia, et pax, et gaudium in Spiritu Sancto :

14:17  For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

14:18  For he that in this serveth Christ pleaseth God and is approved of men.

14:18  qui enim in hoc servit Christo, placet Deo, et probatus est hominibus.

14:18  For he that in these things serveth Christ is acceptable to God, and approved of men.

14:19  Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.

14:19  Itaque quæ pacis sunt, sectemur : et quæ ædificationis sunt, in invicem custodiamus.

14:19  Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

14:20  Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.

14:20  Noli propter escam destruere opus Dei, omnia quidem sunt munda : sed malum est homini, qui per offendiculum manducat.

14:20  For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.

14:21  It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.

14:21  Bonum est non manducare carnem, et non bibere vinum, neque in quo frater tuus offenditur, aut scandalizatur, aut infirmatur.

14:21  It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

14:22  Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.

14:22  Tu fidem habes ? penes temetipsum habe coram Deo. Beatus qui non judicat semetipsum in eo quod probat.

14:22  Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

14:23  But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.

14:23  Qui autem discernit, si manducaverit, damnatus est : quia non ex fide. Omne autem, quod non est ex fide, peccatum est.

14:23  And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

Chapter 15

15:1  Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.

15:1  Debemus autem nos firmiores imbecillitates infirmorum sustinere, et non nobis placere.

15:1  We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

15:2  Let every one of you Please his neighbour unto good, to edification.

15:2  Unusquisque vestrum proximo suo placeat in bonum, ad ædificationem.

15:2  Let every one of us please his neighbour for his good to edification.

15:3  For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.

15:3  Etenim Christus non sibi placuit, sed sicut scriptum est : Improperia improperantium tibi ceciderunt super me.

15:3  For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

15:4  For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.

15:4  Quæcumque enim scripta sunt, ad nostram doctrinam scripta sunt : ut per patientiam, et consolationem Scripturarum, spem habeamus.

15:4  For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

15:5  Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:

15:5  Deus autem patientiæ et solatii det vobis idipsum sapere in alterutrum secundum Jesum Christum :

15:5  Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

15:6  That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.

15:6  ut unanimes, uno ore honorificetis Deum et patrem Domini nostri Jesu Christi.

15:6  That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

15:7  Wherefore, receive one another, as Christ also hath received you, unto the honour of God.

15:7  Propter quod suscipite invicem, sicut et Christus suscepit vos in honorem Dei.

15:7  Wherefore receive ye one another, as Christ also received us to the glory of God.

15:8  For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

15:8  Dico enim Christum Jesum ministrum fuisse circumcisionis propter veritatem Dei, ad confirmandas promissiones patrum :

15:8  Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

15:9  But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.

15:9  gentes autem super misericordia honorare Deum, sicut scriptum est : Propterea confitebor tibi in gentibus, Domine, et nomini tuo cantabo.

15:9  And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

15:10  And again he saith: rejoice ye Gentiles, with his people.

15:10  Et iterum dicit : Lætamini gentes cum plebe ejus.

15:10  And again he saith, Rejoice, ye Gentiles, with his people.

15:11  And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.

15:11  Et iterum : Laudate omnes gentes Dominum : et magnificate eum omnes populi.

15:11  And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

15:12  And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.

15:12  Et rursus Isaias ait : Erit radix Jesse, et qui exsurget regere gentes, in eum gentes sperabunt.

15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

15:13  Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.

15:13  Deus autem spei repleat vos omni gaudio, et pace in credendo : ut abundetis in spe, et virtute Spiritus Sancti.

15:13  Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

15:14  And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.

15:14  Certus sum autem fratres mei et ego ipse de vobis, quoniam et ipsi pleni estis dilectione, repleti omni scientia, ita ut possitis alterutrum monere.

15:14  And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

15:15  But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,

15:15  Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens : propter gratiam, quæ data est mihi a Deo,

15:15  Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

15:16  That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.

15:16  ut sim minister Christi Jesu in gentibus : sanctificans Evangelium Dei, ut fiat oblatio gentium accepta, et sanctificata in Spiritu Sancto.

15:16  That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

15:17  I have therefore glory in Christ Jesus towards God.

15:17  Habeo igitur gloriam in Christo Jesu ad Deum.

15:17  I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

15:18  For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,

15:18  Non enim audeo aliquid loqui eorum, quæ per me non efficit Christus in obedientiam gentium, verbo et factis :

15:18  For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

15:19  By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.

15:19  in virtute signorum, et prodigiorum, in virtute Spiritus Sancti : ita ut ab Jerusalem per circuitum usque ad Illyricum repleverim Evangelium Christi.

15:19  Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

15:20  And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.

15:20  Sic autem prædicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum ædificarem :

15:20  Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:

15:21  But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.

15:21  sed sicut scriptum est : Quibus non est annuntiatum de eo, videbunt : et qui non audierunt, intelligent.

15:21  But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

15:22  For which cause also, I was hindered very much from coming to you and have been kept away till now.

15:22  Propter quod et impediebar plurimum venire ad vos, et prohibitus sum usque adhuc.

15:22  For which cause also I have been much hindered from coming to you.

15:23  But now, having no more place in these countries and having a great desire these many years past to come unto you,

15:23  Nunc vero ulterius locum non habens in his regionibus, cupiditatem autem habens veniendi ad vos ex multis jam præcedentibus annis :

15:23  But now having no more place in these parts, and having a great desire these many years to come unto you;

15:24  When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.

15:24  cum in Hispaniam proficisci cœpero, spero quod præteriens videam vos, et a vobis deducar illuc, si vobis primum ex parte fruitus fuero.

15:24  Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

15:25  But now I shall go to Jerusalem, to minister unto the saints.

15:25  Nunc igitur proficiscar in Jerusalem ministrare sanctis.

15:25  But now I go unto Jerusalem to minister unto the saints.

15:26  For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.

15:26  Probaverunt enim Macedonia et Achaia collationem aliquam facere in pauperes sanctorum, qui sunt in Jerusalem.

15:26  For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

15:27  For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.

15:27  Placuit enim eis : et debitores sunt eorum. Nam si spiritualium eorum participes facti sunt gentiles, debent et in carnalibus ministrare illis.

15:27  It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

15:28  When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.

15:28  Hoc igitur cum consummavero, et assignavero eis fructum hunc, per vos proficiscar in Hispaniam.

15:28  When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

15:29  And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.

15:29  Scio autem quoniam veniens ad vos, in abundantia benedictionis Evangelii Christi veniam.

15:29  And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

15:30  I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,

15:30  Obsecro ergo vos fratres per Dominum nostrum Jesum Christum, et per caritatem Sancti Spiritus, ut adjuvetis me in orationibus vestris pro me ad Deum,

15:30  Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

15:31  That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.

15:31  ut liberer ab infidelibus, qui sunt in Judæa, et obsequii mei oblatio accepta fiat in Jerusalem sanctis,

15:31  That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;

15:32  That I may come to you with joy, by the will of God, and may be refreshed with you.

15:32  ut veniam ad vos in gaudio per voluntatem Dei, et refrigerer vobiscum.

15:32  That I may come unto you with joy by the will of God, and may with you be refreshed.

15:33  Now the God of peace be with, you all. Amen.

15:33  Deus autem pacis sit cum omnibus vobis. Amen.

15:33  Now the God of peace be with you all. Amen.

Chapter 16

16:1  And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:

16:1  Commendo autem vobis Phœben sororem nostram, quæ est in ministerio ecclesiæ, quæ est in Cenchris :

16:1  I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

16:2  That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.

16:2  ut eam suscipiatis in Domino digne sanctis : et assistatis ei in quocumque negotio vestri indiguerit : etenim ipsa quoque astitit multis, et mihi ipsi.

16:2  That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

16:3  Salute Prisca and Aquila, my helpers, in Christ Jesus

16:3  Salutate Priscam et Aquilam, adjutores meos in Christo Jesu

16:3  Greet Priscilla and Aquila my helpers in Christ Jesus:

16:4  (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),

16:4  (qui pro anima mea suas cervices supposuerunt : quibus non solus ego gratias ago, sed et cunctæ ecclesiæ gentium),

16:4  Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

16:5  And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.

16:5  et domesticam ecclesiam eorum. Salutate Epænetum dilectum mihi, qui est primitivus Asiæ in Christo.

16:5  Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

16:6  Salute Mary, who hath laboured much among you.

16:6  Salutate Mariam, quæ multum laboravit in vobis.

16:6  Greet Mary, who bestowed much labour on us.

16:7  Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.

16:7  Salutate Andronicum et Juniam, cognatos, et concaptivos meos : qui sunt nobiles in Apostolis, qui et ante me fuerunt in Christo.

16:7  Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

16:8  Salute Ampliatus, most beloved to me in the Lord.

16:8  Salutate Ampliatum dilectissimum mihi in Domino.

16:8  Greet Amplias my beloved in the Lord.

16:9  Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.

16:9  Salutate Urbanum adjutorem nostrum in Christo Jesu, et Stachyn dilectum meum.

16:9  Salute Urbane, our helper in Christ, and Stachys my beloved.

16:10  Salute Apellas, approved in Christ.

16:10  Salutate Apellen probum in Christo.

16:10  Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household.

16:11  Salute them that are of Aristobulus' household. Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.

16:11  Salutate eos qui sunt ex Aristoboli domo. Salutate Herodionem cognatum meum. Salutate eos qui sunt ex Narcisi domo, qui sunt in Domino.

16:11  Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

16:12  Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.

16:12  Salutate Tryphænam et Tryphosam, quæ laborant in Domino. Salutate Persidem carissimam, quæ multum laboravit in Domino.

16:12  Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

16:13  Salute Rufus, elect in the Lord, and his mother and mine.

16:13  Salutate Rufum electum in Domino, et matrem ejus, et meam.

16:13  Salute Rufus chosen in the Lord, and his mother and mine.

16:14  Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.

16:14  Salutate Asyncritum, Phlegontem, Hermam, Patrobam, Hermen, et qui cum eis sunt, fratres.

16:14  Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

16:15  Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.

16:15  Salutate Philologum et Juliam, Nereum, et sororem ejus, et Olympiadem, et omnes qui cum eis sunt, sanctos.

16:15  Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

16:16  Salute one another with an holy kiss. All the churches of Christ salute you.

16:16  Salutate invicem in osculo sancto. Salutant vos omnes ecclesiæ Christi.

16:16  Salute one another with an holy kiss. The churches of Christ salute you.

16:17  Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.

16:17  Rogo autem vos fratres, ut observetis eos qui dissensiones et offendicula, præter doctrinam, quam vos didicistis, faciunt, et declinate ab illis.

16:17  Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

16:18  For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.

16:18  Hujuscemodi enim Christo Domino nostro non serviunt, sed suo ventri : et per dulces sermones et benedictiones seducunt corda innocentium.

16:18  For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

16:19  For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.

16:19  Vestra enim obedientia in omnem locum divulgata est. Gaudeo igitur in vobis. Sed volo vos sapientes esse in bono, et simplices in malo.

16:19  For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

16:20  And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.

16:20  Deus autem pacis conterat Satanam sub pedibus vestris velociter. Gratia Domini nostri Jesu Christi vobiscum.

16:20  And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

16:21  Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.

16:21  Salutat vos Timotheus adjutor meus, et Lucius, et Jason, et Sosipater cognati mei.

16:21  Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

16:22  I, Tertius, who wrote this epistle, salute you in the Lord.

16:22  Saluto vos ego Tertius, qui scripsi epistolam, in Domino.

16:22  I Tertius, who wrote this epistle, salute you in the Lord.

16:23  Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.

16:23  Salutat vos Cajus hospes meus, et universa ecclesia. Salutat vos Erastus arcarius civitatis, et Quartus, frater.

16:23  Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

16:24  The grace of our Lord Jesus Christ be with you all. Amen.

16:24  Gratia Domini nostri Jesu Christi cum omnibus vobis. Amen.

16:24  The grace of our Lord Jesus Christ be with you all. Amen.

16:25  Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;

16:25  Ei autem, qui potens est vos confirmare juxta Evangelium meum, et prædicationem Jesu Christi, secundum revelationem mysterii temporibus æternis taciti

16:25  Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

16:26  (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:

16:26  (quod nunc patefactum est per Scripturas prophetarum secundum præceptum æterni Dei, ad obeditionem fidei), in cunctis gentibus cogniti,

16:26  But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

16:27  To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.

16:27  soli sapienti Deo, per Jesum Christum, cui honor et gloria in sæcula sæculorum. Amen.

16:27  To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.