{1:1} Paulus, servus Iesu Christi, vocatus Apostolus, segregatus in Evangelium Dei,
{1:1} Paul, a servant of Jesus Christ, called as an Apostle, separated for the Gospel of God,
{1:2} quod ante promiserat per Prophetas suos in Scripturis Sanctis
{1:2} which he had promised beforehand, through his Prophets, in the Holy Scriptures,
{1:3} de Filio suo, qui factus est ei ex semine David secundum carnem,
{1:3} about his Son, who was made for him from the offspring of David according to the flesh,
{1:4} qui prædestinatus est Filius Dei in virtute secundum Spiritum sanctificationis ex resurrectione mortuorum Iesu Christi Domini nostri:
{1:4} the Son of God, who was predestined in virtue according to the Spirit of sanctification from the resurrection of the dead, our Lord Jesus Christ,
{1:5} per quem accepimus gratiam, et Apostolatum ad obediendum fidei in omnibus Gentibus pro nomine eius,
{1:5} through whom we have received grace and Apostleship, for the sake of his name, for the obedience of faith among all the Gentiles,
{1:6} in quibus estis et vos vocati Iesu Christi:
{1:6} from whom you also have been called by Jesus Christ:
{1:7} omnibus qui sunt Romæ, dilectis Dei, vocatis sanctis. Gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo.
{1:7} To all who are at Rome, the beloved of God, called as saints. Grace to you, and peace, from God our Father and from the Lord Jesus Christ.
{1:8} Primum quidem gratias ago Deo meo per Iesum Christum pro omnibus vobis: quia fides vestra annunciatur in universo mundo.
{1:8} Certainly, I give thanks to my God, through Jesus Christ, first for all of you, because your faith is being announced throughout the entire world.
{1:9} Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii eius, quod sine intermissione memoriam vestri facio
{1:9} For God is my witness, whom I serve in my spirit by the Gospel of his Son, that without ceasing I have kept a remembrance of you
{1:10} semper in orationibus meis: obsecrans, si quomodo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.
{1:10} always in my prayers, pleading that in some way, at some time, I may have a prosperous journey, within the will of God, to come to you.
{1:11} Desidero enim videre vos: ut aliquid impertiar vobis gratiæ spiritualis ad confirmandos vos:
{1:11} For I long to see you, so that I may impart to you a certain spiritual grace to strengthen you,
{1:12} id est, simul consolari in vobis per eam, quæ invicem est, fidem vestram, atque meam.
{1:12} specifically, to be consoled together with you through that which is mutual: your faith and mine.
{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} But I want you to know, brothers, that I have often intended to come to you, (though I have been hindered even to the present time) so that I might obtain some fruit among you also, just as also among the other Gentiles.
{1:14} Græcis ac barbaris, sapientibus, et insipientibus debitor sum:
{1:14} To the Greeks and to the uncivilized, to the wise and to the foolish, I am in debt.
{1:15} ita (quod in me) promptum est et vobis, qui Romæ estis, evangelizare.
{1:15} So within me there is a prompting to evangelize to you also who are at Rome.
{1:16} Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti, Iudæo primum, et Græco.
{1:16} For I am not ashamed of the Gospel. For it is the power of God unto salvation for all believers, the Jew first, and the Greek.
{1:17} Iustitia enim Dei in eo revelatur ex fide in fidem: sicut scriptum est: Iustus autem ex fide vivit.
{1:17} For the justice of God is revealed within it, by faith unto faith, just as it was written: “For the just one lives by faith.”
{1:18} Revelatur enim ira Dei de cælo super omnem impietatem, et iniustitiam hominum eorum, qui veritatem Dei in iniustitia detinent:
{1:18} For the wrath of God is revealed from heaven over every impiety and injustice among those men who fend off the truth of God with injustice.
{1:19} quia quod notum est Dei, manifestum est in illis. Deus enim illis manifestavit.
{1:19} For what is known about God is manifest in them. For God has manifested it to them.
{1:20} Invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur: sempiterna quoque eius virtus, et divinitas: ita ut sint inexcusabiles.
{1:20} For unseen things about him have been made conspicuous, since the creation of the world, being understood by the things that were made; likewise his everlasting virtue and divinity, so much so that they have no excuse.
{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} For although they had known God, they did not glorify God, nor give thanks. Instead, they became weakened in their thoughts, and their foolish heart was obscured.
{1:22} dicentes enim se esse sapientes, stulti facti sunt.
{1:22} For, while proclaiming themselves to be wise, they became foolish.
{1:23} Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium.
{1:23} And they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of flying things, and of four-legged beasts, and of serpents.
{1:24} Propter quod tradidit illos Deus in desideria cordis eorum, in immunditiam: ut contumeliis afficiant corpora sua in semetipsis:
{1:24} For this reason, God handed them over to the desires of their own heart for impurity, so that they afflicted their own bodies with indignities among themselves.
{1:25} qui commutaverunt veritatem Dei in mendacium: et coluerunt, et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Amen.
{1:25} And they exchanged the truth of God for a lie. And they worshipped and served the creature, rather than the Creator, who is blessed for all eternity. Amen.
{1:26} Propterea tradidit illos Deus in passiones ignominiæ. Nam feminæ eorum immutaverunt naturalem usum in eum usum, qui est contra naturam.
{1:26} Because of this, God handed them over to shameful passions. For example, their females have exchanged the natural use of the body for a use which is against nature.
~ The term ‘naturalem usum’ is a way of referring discreetly to natural sexual relations. The word ‘naturalem’ refers to what is natural, but it is also used to refer to the body, or even specifically to the genitals. The earlier reference to ‘shameful passions’ provides a context indicating that ‘naturalem’ does not merely refer to what is natural in general, but specifically to the natural use of the genitals, that is, to natural sexual intercourse.
{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 similarly, the males also, abandoning the natural use of females, have burned in their desires for one another: males doing with males what is disgraceful, and receiving within themselves the recompense that necessarily results from their error.
{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 since they did not prove to have God by knowledge, God handed them over to a morally depraved way of thinking, so that they might do those things which are not fitting:
{1:29} repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate, susurrones,
{1:29} having been completely filled with all iniquity, malice, fornication, avarice, wickedness; full of envy, murder, contention, deceit, spite, gossiping;
{1:30} detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes,
{1:30} slanderous, hateful toward God, abusive, arrogant, self-exalting, devisers of evil, disobedient to parents,
{1:31} insipientes, incompositos, sine affectione, absque fœdere, sine misericordia.
{1:31} foolish, disorderly; without affection, without fidelity, without mercy.
{1:32} Qui cum iustitiam Dei cognovissent, non intellexerunt quoniam qui talia agunt, digni sunt morte: et non solum qui ea faciunt, sed etiam qui consentiunt facientibus.
{1:32} And these, though they had known the justice of God, did not understand that those who act in such a manner are deserving of death, and not only those who do these things, but also those who consent to what is done.
{2:1} Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quæ iudicas.
{2:1} For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.
{2:2} Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
{2:2} For we know that the judgment of God is in accord with truth against those who do such things.
{2:3} Existimas autem hoc o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?
{2:3} But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?
{2:4} An divitias bonitatis eius, et patientiæ, et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
{2:4} Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?
{2:5} Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis iusti iudicii Dei,
{2:5} But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.
{2:6} qui reddet unicuique secundum opera eius:
{2:6} For he will render to each one according to his works:
{2:7} iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam:
{2:7} To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.
{2:8} iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.
{2:8} But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.
{2:9} Tribulatio, et angustia in omnem animam hominis operantis malum, Iudæi primum, et Græci:
{2:9} Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.
{2:10} gloria autem, et honor, et pax omni operanti bonum, Iudæo primum, et Græco:
{2:10} But glory and honor and peace are for all who do what is good: the Jew first, and also the Greek.
{2:11} non enim est acceptio personarum apud Deum.
{2:11} For there is no favoritism with God.
{2:12} Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.
{2:12} For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
{2:13} Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
{2:13} For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
{2:14} Cum autem Gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:
{2:14} For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
~ This verse and passage is the basis for Church teaching on natural law.
{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} For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
{2:16} in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.
{2:16} unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.
{2:17} Si autem tu Iudæus cognominaris, et requiescis in lege, et gloriaris in Deo,
{2:17} But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
{2:18} et nosti voluntatem eius, et probas utiliora, instructus per legem,
{2:18} and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
{2:19} confidis teipsum esse ducem cæcorum, lumen eorum, qui in tenebris sunt,
{2:19} you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
{2:20} eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
{2:20} an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
{2:21} Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
{2:21} As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
{2:22} qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
{2:22} You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
{2:23} qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
{2:23} You would glory in the law, but through a betrayal of the law you dishonor God.
{2:24} (Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)
{2:24} (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
{2:25} Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
{2:25} Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
{2:26} Si igitur præputium iustitias legis custodiat: nonne præputium illius in circumcisionem reputabitur?
{2:26} And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
{2:27} Et iudicabit id, quod ex natura est præputium, legem consummans, te, qui per litteram, et circumcisionem prævaricator legis es?
{2:27} And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
~ In the Latin this verse and the previous verse are one sentence, or at least one continuous thought, so that the word nonne of verse 26 applies also to this verse.
{2:28} Non enim qui in manifesto, Iudæus est: neque quæ in manifesto, in carne, est circumcisio:
{2:28} For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.
{2:29} sed qui in abscondito, Iudæus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.
{2:29} But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.
{3:1} Quid ergo amplius Iudæo est? Aut quæ utilitas circumcisionis?
{3:1} So then, what more is the Jew, or what is the usefulness of circumcision?
{3:2} Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
{3:2} Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.
{3:3} Quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? Absit.
{3:3} But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!
~ Literally, ‘absit’ means ‘let it be away’ or ‘may it be far.’ More loosely translated: ‘God forbid’ or ‘Certainly not’ or ‘By no means.’
{3:4} Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut iustificeris in sermonibus tuis: et vincas cum iudicaris.
{3:4} For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.”
{3:5} Si autem iniquitas nostra iustitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
{3:5} But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
{3:6} (Secundum hominem dico.) Absit. Alioquin quomodo iudicabit Deus hunc mundum?
{3:6} (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?
{3:7} Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator iudicor?
{3:7} For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
{3:8} Et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio iusta est.
{3:8} And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.
{3:9} Quid ergo? Præcellimus eos? Nequaquam. Causati enim sumus Iudæos, et Græcos omnes sub peccato esse,
{3:9} What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,
{3:10} sicut scriptum est: Quia non est iustus quisquam:
{3:10} just as it was written: “There is no one who is just.
{3:11} non est intelligens, non est requirens Deum.
{3:11} There is no one who understands. There is no one who seeks God.
{3:12} Omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum.
{3:12} All have gone astray; together they have become useless. There is no one who does good; there is not even one.
{3:13} Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Venenum aspidum sub labiis eorum:
{3:13} Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.
{3:14} Quorum os maledictione, et amaritudine plenum est:
{3:14} Their mouth is full of curses and bitterness.
{3:15} Veloces pedes eorum ad effundendum sanguinem:
{3:15} Their feet are swift to shed blood.
{3:16} Contritio, et infelicitas in viis eorum:
{3:16} Grief and unhappiness are in their ways.
{3:17} et viam pacis non cognoverunt:
{3:17} And the way of peace they have not known.
{3:18} Non est timor Dei ante oculos eorum.
{3:18} There is no fear of God before their eyes.”
{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} But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.
{3:20} quia ex operibus legis non iustificabitur omnis caro coram illo. Per legem enim cognitio peccati.
{3:20} For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
{3:21} Nunc autem sine lege iustitia Dei manifestata est: testificata a lege et Prophetis.
{3:21} But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.
{3:22} Iustitia autem Dei per fidem Iesu Christi in omnes, et super omnes, qui credunt in eum: non enim est distinctio:
{3:22} And the justice of God, through the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.
{3:23} Omnes enim peccaverunt, et egent gloria Dei.
{3:23} For all have sinned and all are in need of the glory of God.
{3:24} Iustificati gratis per gratiam ipsius, per redemptionem, quæ est in Christo Iesu,
{3:24} We have been justified freely by his grace through the redemption that is in Christ Jesus,
{3:25} quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem iustitiæ suæ propter remissionem præcedentium delictorum
{3:25} whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,
{3:26} in sustentatione Dei, ad ostensionem iustitiæ eius in hoc tempore: ut sit ipse iustus, et iustificans eum, qui est ex fide Iesu Christi.
{3:26} and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.
{3:27} Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
{3:27} So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.
{3:28} Arbitramur enim iustificari hominem per fidem sine operibus legis.
{3:28} For we judge a man to be justified by faith, without the works of the law.
{3:29} An Iudæorum Deus tantum? Nonne et Gentium? Immo et Gentium.
{3:29} Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.
{3:30} Quoniam quidem unus est Deus, qui iustificat circumcisionem ex fide, et præputium per fidem.
{3:30} For One is the God who justifies circumcision by faith and uncircumcision through faith.
{3:31} Legem ergo destruimus per fidem? Absit: sed legem statuimus.
{3:31} Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.
{4:1} Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
{4:1} So then, what shall we say that Abraham had achieved, who is our father according to the flesh?
{4:2} Si enim Abraham ex operibus iustificatus est, habet gloriam, sed non apud Deum.
{4:2} For if Abraham was justified by works, he would have glory, but not with God.
{4:3} Quid enim dicit Scriptura? Credidit Abraham Deo: et reputatam est illi ad iustitiam.
{4:3} For what does Scripture say? “Abram believed God, and it was reputed to him unto justice.”
{4:4} Ei autem, qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
{4:4} But for he who works, wages are not accounted according to grace, but according to debt.
{4:5} Ei vero, qui non operatur, credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam secundum propositum gratiæ Dei.
{4:5} Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.
{4:6} Sicut et David dicit beatitudinem hominis, cui Deus accepto fert iustitiam sine operibus:
{4:6} Similarly, David also declares the blessedness of a man, to whom God brings justice without works:
{4:7} Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
{4:7} “Blessed are they whose iniquities have been forgiven and whose sins have been covered.
{4:8} Beatus vir, cui non imputavit Dominus peccatum.
{4:8} Blessed is the man to whom the Lord has not imputed sin.”
{4:9} Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad iustitiam.
{4:9} Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
{4:10} Quomodo ergo reputata est? In circumcisione, an in præputio? Non in circumcisione, sed in præputio.
{4:10} But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
{4:11} Et signum accepit circumcisionis, signaculum iustitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad iustitiam:
{4:11} For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,
{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 he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.
{4:13} Non enim per legem promissio Abrahæ, aut semini eius ut heres esset mundi: sed per iustitiam fidei.
{4:13} For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.
{4:14} Si enim qui ex lege, heredes sunt: exinanita est fides, abolita est promissio.
{4:14} For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
{4:15} Lex enim iram operatur. Ubi enim non est lex: nec prævaricatio.
{4:15} For the law works unto wrath. And where there is no law, there is no law-breaking.
{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 ante Deum,
{4:16} Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,
{4:17} cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt. (Sicut scriptum est: Quia patrem multarum gentium posui te.)
{4:17} in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”
{4:18} Qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum.
{4:18} And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “So shall your posterity be.”
{4:19} Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum iam fere centum esset annorum: et emortuam vulvam Saræ:
{4:19} And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.
{4:20} In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
{4:20} And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,
{4:21} plenissime sciens quia quæcumque promisit, potens est et facere.
{4:21} knowing most fully that whatever God has promised, he is also able to accomplish.
{4:22} Ideo et reputatum est illi ad iustitiam.
{4:22} And for this reason, it was reputed to him unto justice.
{4:23} Non est autem scriptum tantum propter ipsum quia reputatum est illi ad iustitiam:
{4:23} Now this has been written, that it was reputed to him unto justice, not only for his sake,
{4:24} sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Iesum Christum Dominum nostrum a mortuis,
{4:24} but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,
{4:25} qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.
{4:25} who was handed over because of our offenses, and who rose again for our justification.
{5:1} Iustificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Iesum Christum:
{5:1} Therefore, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.
{5:2} per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.
{5:2} For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.
{5:3} Non solum autem, sed et gloriamur in tribulationibus: scientes quod tribulatio patientiam operatur:
{5:3} And not only that, but we also find glory in tribulation, knowing that tribulation exercises patience,
{5:4} patientia autem probationem, probatio vero spem,
{5:4} and patience leads to proving, yet truly proving leads to hope,
{5:5} spes autem non confundit: quia charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis.
{5:5} but hope is not unfounded, because the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us.
{5:6} Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus pro impiis mortuus est?
{5:6} Yet why did Christ, while we were still infirm, at the proper time, suffer death for the impious?
{5:7} Vix enim pro iusto quis moritur: nam pro bono forsitan quis audeat mori.
{5:7} Now someone might barely be willing to die for the sake of justice, for example, perhaps someone might dare to die for the sake of a good man.
{5:8} Commendat autem charitatem suam Deus in nobis: quoniam cum adhuc peccatores essemus, secundum tempus,
{5:8} But God demonstrates his love for us in that, while we were yet sinners, at the proper time,
{5:9} Christus pro nobis mortuus est: multo igitur magis nunc iustificati in sanguine ipsius, salvi erimus ab ira per ipsum.
{5:9} Christ died for us. Therefore, having been justified now by his blood, all the more so shall we be saved from wrath through him.
{5:10} Si enim cum inimici essemus, reconciliati sumus Deo per mortem Filii eius: multo magis reconciliati, salvi erimus in vita ipsius.
{5:10} For if we were reconciled to God through the death of his Son, while we were still enemies, all the more so, having been reconciled, shall we be saved by his life.
{5:11} Non solum autem: sed et gloriamur in Deo per Dominum nostrum Iesum Christum, per quem nunc reconciliationem accepimus.
{5:11} And not only that, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.
{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} Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned.
{5:13} Usque ad legem enim peccatum erat in mundo: peccatum autem non imputabatur, cum lex non esset.
{5:13} For even before the law, sin was in the world, but sin was not imputed while the law did not exist.
{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} Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.
{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 Iesu Christi in plures abundavit.
{5:15} But the gift is not entirely like the offense. For though by the offense of one, many died, yet much more so, by the grace of one man, Jesus Christ, has the grace and gift of God abounded to many.
~ Literally, this says: ‘But not as the offense, so also the gift.’ A comparison is being made of two things, one of which is like a negative image of the other; their similarities are by way of opposites.
{5:16} Et non sicut per unum peccatum, ita et donum. Nam iudicium quidem ex uno in condemnationem: gratia autem ex multis delictis in iustificationem.
{5:16} And the sin through one is not entirely like the gift. For certainly, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.
{5:17} Si enim unius delicto mors regnavit per unum: multo magis abundantiam gratiæ, et donationis, et iustitiæ accipientes, in vita regnabunt per unum Iesum Christum.
{5:17} For though, by the one offense, death reigned through one, yet so much more so shall those who receive an abundance of grace, both of the gift and of justice, reign in life through the one Jesus Christ.
{5:18} Igitur sicut per unius delictum in omnes homines in condemnationem: sic et per unius iustitiam in omnes homines in iustificationem vitæ.
{5:18} Therefore, just as through the offense of one, all men fell under condemnation, so also through the justice of one, all men fall under justification unto life.
{5:19} Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi: ita et per unius obeditionem, iusti constituentur multi.
{5:19} For, just as through the disobedience of one man, many were established as sinners, so also through the obedience of one man, many shall be established as just.
{5:20} Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia.
{5:20} Now the law entered in such a way that offenses would abound. But where offenses were abundant, grace was superabundant.
{5:21} Ut sicut regnavit peccatum in mortem: ita et gratia regnet per iustitiam in vitam æternam, per Iesum Christum Dominum nostrum.
{5:21} So then, just as sin has reigned unto death, so also may grace reign through justice unto eternal life, through Jesus Christ our Lord.
{6:1} Quid ergo dicemus? Permanebimus in peccato ut gratia abundet?
{6:1} So what shall we say? Should we remain in sin, so that grace may abound?
{6:2} Absit. Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo?
{6:2} Let it not be so! For how can we who have died to sin still live in sin?
{6:3} An ignoratis quia quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus?
{6:3} Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?
{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} For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.
{6:5} Si enim complantati facti sumus similitudini mortis eius: simul et resurrectionis erimus.
{6:5} For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.
{6:6} Hoc scientes, quia vetus homo noster simul crucifixus est, ut destruatur corpus peccati, et ultra non serviamus peccato.
{6:6} For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, and moreover, so that we may no longer serve sin.
{6:7} Qui enim mortuus est, iustificatus est a peccato.
{6:7} For he who has died has been justified from sin.
{6:8} Si autem mortui sumus cum Christo: credimus quia simul etiam vivemus cum Christo:
{6:8} Now if we have died with Christ, we believe that we shall also live together with Christ.
{6:9} scientes quod Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur.
{6:9} For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.
{6:10} Quod enim mortuus est peccato, mortuus est semel: quod autem vivit, vivit Deo.
{6:10} For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.
{6:11} Ita et vos existimate, vos mortuos quidem esse peccato, viventes autem Deo, in Christo Iesu Domino nostro.
{6:11} And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
{6:12} Non ergo regnet peccatum in vestro mortali corpore ut obediatis concupiscentiis eius.
{6:12} Therefore, let not sin reign in your mortal body, such that you would obey its desires.
{6:13} Sed neque exhibeatis membra vestra arma iniquitatis peccato: sed exhibete vos Deo, tamquam ex mortuis viventes: et membra vestra arma iustitiæ Deo.
{6:13} Nor should you offer the parts of your body as instruments of iniquity for sin. Instead, offer yourselves to God, as if you were living after death, and offer the parts of your body as instruments of justice for God.
{6:14} Peccatum enim vobis non dominabitur: non enim sub lege estis, sed sub gratia.
{6:14} For sin should not have dominion over you. For you are not under the law, but under grace.
~ Enim is used so frequently in these ancient texts partly because ancient writing had no spaces between words and no difference between capital and small letters, and no punctuation. So certain words have the function of punctuation.
{6:15} Quid ergo? Peccabimus, quoniam non sumus sub lege, sed sub gratia? Absit.
{6:15} What is next? Should we sin because we are not under the law, but under grace? Let it not be so!
{6:16} Nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis eius, cui obeditis, sive peccati ad mortem, sive obeditionis ad iustitiam?
{6:16} Do you not know to whom you are offering yourselves as servants under obedience? You are the servants of whomever you obey: whether of sin, unto death, or of obedience, unto justice.
{6:17} Gratias autem Deo quod fuistis servi peccati, obedistis autem ex corde in eam formam doctrinæ, in quam traditi estis.
{6:17} But thanks be to God that, though you used to be the servants of sin, now you have been obedient from the heart to the very form of the doctrine into which you have been received.
~ The Latin verb ‘traditi estis’ calls to mind the English word ‘tradition’ (or Tradition), but this is lost in translation.
{6:18} Liberati autem a peccato, servi facti estis iustitiæ.
{6:18} And having been freed from sin, we have become servants of justice.
{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 iustitiæ in santificationem.
{6:19} I am speaking in human terms because of the infirmity of your flesh. For just as you offered the parts of your body to serve impurity and iniquity, for the sake of iniquity, so also have you now yielded the parts of your body to serve justice, for the sake of sanctification.
{6:20} Cum enim servi essetis peccati, liberi fuistis iustitiæ.
{6:20} For though you were once the servants of sin, you have become the children of justice.
{6:21} Quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis? Nam finis illorum mors est.
{6:21} But what fruit did you hold at that time, in those things about which you are now ashamed? For the end of those things is death.
{6:22} Nunc vero liberati a peccato, servi autem facti Deo, habetis fructum vestrum in santificationem, finem vero vitam æternam.
{6:22} Yet truly, having been freed now from sin, and having been made servants of God, you hold your fruit in sanctification, and truly its end is eternal life.
{6:23} Stipendia enim peccati, mors. Gratia autem Dei, vita æterna, in Christo Iesu Domino nostro.
{6:23} For the wages of sin is death. But the free gift of God is eternal life in Christ Jesus our Lord.
~ The translation ‘free gift’ fits the context better than ‘grace,’ because this is a comparison with ‘wages’.
{7:1} An ignoratis fratres (scientibus enim legem loquor) quia lex in homine dominatur quanto tempore vivit?
{7:1} Or do you not know, brothers, (now I am speaking to those who know the law) that the law has dominion over a man only so long as he lives?
{7:2} Nam quæ sub viro est mulier, vivente viro, alligata est legi: si autem mortuus fuerit vir eius, soluta est a lege viri.
{7:2} For example, a woman who is subject to a husband is obligated by the law while her husband lives. But when her husband has died, she is released from the law of her husband.
{7:3} Igitur, vivente viro, vocabitur adultera si fuerit cum alio viro: si autem mortuus fuerit vir eius, liberata est a lege viri: ut non sit adultera si fuerit cum alio viro.
{7:3} Therefore, while her husband lives, if she has been with another man, she should be called an adulteress. But when her husband has died, she is freed from the law of her husband, such that, if she has been with another man, she is not an adulteress.
{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} And so, my brothers, you also have become dead to the law, through the body of Christ, so that you may be another one who has risen from the dead, in order that we may bear fruit for God.
{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 passions of sins, which were under the law, operated within our bodies, so as to bear fruit unto death.
{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 have been released from the law of death, by which we were being held, so that now we may serve with a renewed spirit, and not in the old way, by the letter.
{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 should we say next? Is the law sin? Let it not be so! But I do not know sin, except through the law. For example, I would not have known about coveting, unless the law said: “You shall not covet.”
{7:8} Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum erat.
{7:8} But sin, receiving an opportunity through the commandment, wrought in me all manner of coveting. For apart from the law, sin was dead.
{7:9} Ego autem vivebam sine lege aliquando. Sed cum venisset mandatum, peccatum revixit.
{7:9} Now I lived for some time apart from the law. But when the commandment had arrived, sin was revived,
{7:10} Ego autem mortuus sum: et inventum est mihi mandatum, quod erat ad vitam, hoc esse ad mortem.
{7:10} and I died. And the commandment, which was unto life, was itself found to be unto death for me.
{7:11} Nam peccatum occasione accepta per mandatum, seduxit me, et per illud occidit.
{7:11} For sin, receiving an opportunity through the commandment, seduced me, and, through the law, sin killed me.
{7:12} Itaque lex quidem sancta, et mandatum sanctum, et iustum, et bonum.
{7:12} And so, the law itself is indeed holy, and the commandment is holy and just and good.
{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} Then was what is good made into death for me? Let it not be so! But rather sin, in order that it might be known as sin by what is good, wrought death in me; so that sin, through the commandment, might become sinful beyond measure.
{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, having been sold under sin.
{7:15} Quod enim operor, non intelligo. Non enim quod volo bonum, hoc ago: sed quod odi malum, illud facio.
{7:15} For I do things that I do not understand. For I do not do the good that I want to do. But the evil that I hate is what I do.
{7:16} Si autem quod nolo, illud facio: consentio legi, quoniam bona est.
{7:16} So, when I do what I do not want to do, I am in agreement with the law, that the law is good.
{7:17} Nunc autem iam non ego operor illud, sed quod habitat in me peccatum.
{7:17} But I am then acting not according to the law, but according to the sin which lives within me.
{7:18} Scio enim quia non habitat in me, hoc est in carne mea, bonum. Nam velle, adiacet mihi: perficere autem bonum, non invenio.
{7:18} For I know that what is good does not live within me, that is, within my flesh. For the willingness to do good lies close to me, but the carrying out of that good, I cannot reach.
~ The verb ‘invenio’ does not always mean to find or to discover. It can also refer to an attempt to achieve something, to what one might manage to do.
{7:19} Non enim quod volo bonum, hoc facio: sed quod nolo malum, hoc ago.
{7:19} For I do not do the good that I want to do. But instead, I do the evil that I do not want to do.
{7:20} Si autem quod nolo, illud facio: iam non ego operor illud, sed quod habitat in me, peccatum.
{7:20} Now if I do what I am not willing to do, it is no longer I who am doing it, but the sin which lives within me.
{7:21} Invenio igitur legem, volenti mihi facere bonum, quoniam mihi malum adiacet:
{7:21} And so, I discover the law, by wanting to do good within myself, though evil lies close beside me.
{7:22} condelector enim legi Dei secundum interiorem hominem:
{7:22} For I am delighted with the law of God, according to the inner man.
{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 perceive another law within my body, fighting against the law of my mind, and captivating me with the law of sin which is in my body.
{7:24} Infelix ego homo, quis me liberabit de corpore mortis huius?
{7:24} Unhappy man that I am, who will free me from this body of death?
{7:25} Gratia Dei per Iesum Christum Dominum nostrum. Igitur ego ipse mente servio legi Dei: carne autem, legi peccati.
{7:25} The grace of God, by Jesus Christ our Lord! Therefore, I serve the law of God with my own mind; but with the flesh, the law of sin.
{8:1} Nihil ergo nunc damnationis est iis, qui sunt in Christo Iesu: qui non secundum carnem ambulant.
{8:1} Therefore, there is now no condemnation for those who are in Christ Jesus, who are not walking according to the flesh.
{8:2} Lex enim spiritus vitæ in Christo Iesu liberavit me a lege peccati et mortis.
{8:2} For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and death.
{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 though this was impossible under the law, because it was weakened by the flesh, God sent his own Son in the likeness of sinful flesh and because of sin, in order to condemn sin in the flesh,
{8:4} ut iustificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.
{8:4} so that the justification of the law might be fulfilled in us. For we are not walking according to the flesh, but according to 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 those who are in agreement with the flesh are mindful of the things of the flesh. But those who are in agreement with the spirit are mindful of the things of the spirit.
{8:6} Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax.
{8:6} For the prudence of the flesh is death. But the prudence of the spirit is life and peace.
{8:7} Quoniam sapientia carnis inimica est Deo: legi enim Dei non est subiecta: nec enim potest.
{8:7} And the wisdom of the flesh is inimical to God. For it is not subject to the law of God, nor can it be.
{8:8} Qui autem in carne sunt, Deo placere non possunt.
{8:8} So those who are in the flesh are not able to please God.
{8:9} Vos autem in carne non estis, sed in spiritu: si tamen Spiritus Dei habitat in vobis. Siquis autem Spiritum Christi non habet: hic non est eius.
{8:9} And you are not in the flesh, but in the spirit, if it is true that the Spirit of God lives within you. But if anyone does not have the Spirit of Christ, he does not belong to him.
{8:10} Si autem Christus in vobis est: corpus quidem mortuum est propter peccatum, spiritus vero vivit propter iustificationem.
{8:10} But if Christ is within you, then the body is indeed dead, concerning sin, but the spirit truly lives, because of justification.
{8:11} Quod si Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis: qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum eius in vobis.
{8:11} But if the Spirit of him who raised up Jesus from the dead lives within you, then he who raised up Jesus Christ from the dead shall also enliven your mortal bodies, by means of his Spirit living within you.
{8:12} Ergo fratres debitores sumus non carni, ut secundum carnem vivamus.
{8:12} Therefore, brothers, we are not debtors to the flesh, so as to live according to the flesh.
{8:13} Si enim secundum carnem vixeritis, moriemini: si autem Spiritu facta carnis mortificaveritis, vivetis.
{8:13} For if you live according to the flesh, you will die. But if, by the Spirit, you mortify the deeds of the flesh, you shall live.
{8:14} Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.
{8:14} For all those who are led by the Spirit of God are the sons of God.
{8:15} Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).
{8:15} And you have not received, again, a spirit of servitude in fear, but you have received the Spirit of the adoption of sons, in whom we cry out: “Abba, Father!”
{8:16} Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.
{8:16} For the Spirit himself renders testimony to our spirit that we are the sons of God.
{8:17} Si autem filii, et heredes: heredes quidem Dei, cohæredes autem Christi: si tamen compatimur, ut et conglorificemur.
{8:17} But if we are sons, then we are also heirs: certainly heirs of God, but also co-heirs with Christ, yet in such a way that, if we suffer with him, we shall also be glorified with him.
{8:18} Existimo enim quod non sunt condignæ passiones huius temporis ad futuram gloriam, quæ revelabitur in nobis.
{8:18} For I consider that the sufferings of this time are not worthy to be compared with that future glory which shall be revealed in us.
{8:19} Nam expectatio creaturæ, revelationem filiorum Dei expectat.
{8:19} For the anticipation of the creature anticipates the revelation of the sons of God.
{8:20} Vanitati enim creatura subiecta est non volens, sed propter eum, qui subiecit eam in spe:
{8:20} For the creature was made subject to emptiness, not willingly, but for the sake of the One who made it subject, unto hope.
{8:21} quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.
{8:21} For the creature itself shall also be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.
{8:22} Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.
{8:22} For we know that every creature groans inwardly, as if giving birth, even until now;
{8:23} Non solum autem illa, sed et nos ipsi primitias Spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei expectantes, redemptionem corporis nostri.
{8:23} and not only these, but also ourselves, since we hold the first-fruits of the Spirit. For we also groan within ourselves, anticipating our adoption as the sons of God, and the redemption of our body.
{8:24} Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat?
{8:24} For we have been saved by hope. But a hope which is seen is not hope. For when a man sees something, why would he hope?
{8:25} Si autem quod non videmus, speramus: per patientiam expectamus.
{8:25} But since we hope for what we do not see, we wait with patience.
{8:26} Similiter autem et Spiritus adiuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.
{8:26} And similarly, the Spirit also helps our weakness. For we do not know how to pray as we ought, but the Spirit himself asks on our behalf with ineffable sighing.
{8:27} Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis.
{8:27} And he who examines hearts knows what the Spirit seeks, because he asks on behalf of the saints in accordance with God.
{8:28} Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis, qui secundum propositum vocati sunt sancti.
{8:28} And we know that, for those who love God, all things work together unto good, for those who, in accordance with his purpose, are called to be saints.
{8:29} Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse Primogenitus in multis fratribus.
{8:29} For those whom he foreknew, he also predestined, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.
{8:30} Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et iustificavit: quos autem iustificavit, illos et glorificavit.
{8:30} And those whom he predestined, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.
{8:31} Quid ergo dicemus ad hæc? Si Deus pro nobis, qui contra nos?
{8:31} So, what should we say about these things? If God is for us, who is against us?
{8:32} Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quo modo non etiam cum illo omnia nobis donavit?
{8:32} He who did not spare even his own Son, but handed him over for the sake of us all, how could he not also, with him, have given us all things?
{8:33} Quis accusabit adversus electos Dei? Deus qui iustificat,
{8:33} Who will make an accusation against the elect of God? God is the One who justifies;
{8:34} quis est qui condemnet? Christus Iesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.
{8:34} who is the one who condemns? Christ Jesus who has died, and who has indeed also risen again, is at the right hand of God, and even now he intercedes for us.
{8:35} Quis ergo nos separabit a charitate Christi? Tribulatio? An angustia? An fames? An nuditas? An periculum? An persecutio? An gladius?
{8:35} Then who will separate us from the love of Christ? Tribulation? Or anguish? Or famine? Or nakedness? Or peril? Or persecution? Or the sword?
{8:36} (Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.)
{8:36} For it is as it has been written: “For your sake, we are being put to death all day long. We are being treated like sheep for the slaughter.”
{8:37} Sed in his omnibus superamus propter eum, qui dilexit nos.
{8:37} But in all these things we overcome, because of him who has loved us.
{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 certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,
{8:39} neque altitudo, neque profundum, neque creatura alia poterit nos separare a charitate Dei, quæ est in Christo Iesu Domino nostro.
{8:39} nor the heights, nor the depths, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
{9:1} Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
{9:1} I am speaking the truth in Christ; I am not lying. My conscience offers testimony to me in the Holy Spirit,
{9:2} quoniam tristitia mihi magna est, et continuus dolor cordi meo.
{9:2} because the sadness within me is great, and there is a continuous sorrow in my heart.
{9:3} Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
{9:3} For I was desiring that I myself might be anathemized from Christ, for the sake of my brothers, who are my kinsmen according to the flesh.
{9:4} qui sunt Israelitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
{9:4} These are the Israelites, to whom belongs adoption as sons, and the glory and the testament, and the giving and following of the law, and the promises.
{9:5} quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
{9:5} Theirs are the fathers, and from them, according to the flesh, is the Christ, who is over all things, blessed God, for all eternity. Amen.
{9:6} Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
{9:6} But it is not that the Word of God has perished. For not all those who are Israelites are of Israel.
{9:7} neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
{9:7} And not all sons are the offspring of Abraham: “For your offspring will be invoked in Isaac.”
{9:8} id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
{9:8} In other words, those who are the sons of God are not those who are sons of the flesh, but those who are sons of the Promise; these are considered to be the offspring.
{9:9} Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
{9:9} For the word of promise is this: “I will return at the proper time. And there shall be a son for Sarah.”
{9:10} Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
{9:10} And she was not alone. For Rebecca also, having conceived by Isaac our father, from one act,
{9:11} Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
{9:11} when the children had not yet been born, and had not yet done anything good or bad (such that the purpose of God might be based on their choice),
{9:12} non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
{9:12} and not because of deeds, but because of a calling, it was said to her: “The elder shall serve the younger.”
{9:13} sicut scriptum est: Iacob dilexi, Esau autem odio habui.
{9:13} So also it was written: “I have loved Jacob, but I have hated Esau.”
{9:14} Quid ergo dicemus? Numquid iniquitas apud Deum? Absit.
{9:14} What should we say next? Is there unfairness with God? Let it not be so!
{9:15} Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
{9:15} For to Moses he says: “I will pity whomever I pity. And I will offer mercy to whomever I will pity.”
{9:16} Igitur non volentis, neque currentis, sed miserentis est Dei.
{9:16} Therefore, it is not based on those who choose, nor on those who excel, but on God who takes pity.
{9:17} Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuncietur nomen meum in universa terra.
{9:17} For Scripture says to the Pharaoh: “I have raised you up for this purpose, so that I may reveal my power by you, and so that my name may be announced to all the earth.”
{9:18} Ergo cuius vult miseretur, et quem vult indurat.
{9:18} Therefore, he takes pity on whomever he wills, and he hardens whomever he wills.
{9:19} Dicis itaque mihi: Quid adhuc queritur? Voluntati enim eius quis resistit?
{9:19} And so, you would say to me: “Then why does he still find fault? For who can resist his will?”
{9:20} O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
{9:20} O man, who are you to question God? How can the thing that has been formed say to the One who formed him: “Why have you made me this way?”
{9:21} An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
{9:21} And does not the potter have the authority over the clay to make, from the same material, indeed, one vessel unto honor, yet truly another unto disgrace?
{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, wanting to reveal his wrath and to make his power known, endured, with much patience, vessels deserving wrath, fit to be destroyed,
{9:23} ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
{9:23} so that he might reveal the wealth of his glory, within these vessels of mercy, which he has prepared unto glory?
{9:24} Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
{9:24} And so it is with those of us whom he has also called, not only from among the Jews, but even from among the Gentiles,
{9:25} sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
{9:25} just as he says in Hosea: “I will call those who were not my people, ‘my people,’ and she who was not beloved, ‘beloved,’ and she who had not obtained mercy, ‘one who has obtained mercy.’
{9:26} Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
{9:26} And this shall be: in the place where it was said to them, ‘You are not my people,’ there they shall be called the sons of the living God.”
{9:27} Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
{9:27} And Isaiah cried out on behalf of Israel: “When the number of the sons of Israel is like the sand of the sea, a remnant shall be saved.
{9:28} Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
{9:28} For he shall complete his word, while abbreviating it out of equity. For the Lord shall accomplish a brief word upon the earth.”
{9:29} et sicut prædixit Isaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
{9:29} And it is just as Isaiah predicted: “Unless the Lord of hosts had bequeathed offspring, we would have become like Sodom, and we would have been made similar to Gomorrah.”
{9:30} Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
{9:30} What should we say next? That the Gentiles who did not follow justice have attained justice, even the justice that is of faith.
{9:31} Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
{9:31} Yet truly, Israel, though following the law of justice, has not arrived at the law of justice.
{9:32} Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
{9:32} Why is this? Because they did not seek it from faith, but as if it were from works. For they stumbled over a stumbling block,
{9:33} sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
{9:33} just as it was written: “Behold, I am placing a stumbling block in Zion, and a rock of scandal. But whoever believes in him shall not be confounded.”
{10:1} Fratres, voluntas quidem cordis mei, et obsecratio ad Deum, fit pro illis in salutem.
{10:1} Brothers, certainly the will of my heart, and my prayer to God, is for them unto salvation.
{10:2} Testimonium enim perhibeo illis quod æmulationem Dei habent, sed non secundum scientiam.
{10:2} For I offer testimony to them, that they have a zeal for God, but not according to knowledge.
{10:3} Ignorantes enim iustitiam Dei, et suam quærentes statuere, iustitiæ Dei non sunt subiecti.
{10:3} For, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.
{10:4} Finis enim legis, Christus, ad iustitiam omni credenti.
{10:4} For the end of the law, Christ, is unto justice for all who believe.
{10:5} Moyses enim scripsit, quoniam iustitiam, quæ ex lege est, qui fecerit homo, vivet in ea.
{10:5} And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.
{10:6} Quæ autem ex fide est iustitia, sic dicit: Ne dixeris in corde tuo: Quis ascendet in cælum? id est, Christum deducere:
{10:6} But the justice that is of faith speaks in this way: Do not say in your heart: “Who shall ascend into heaven?” (that is, to bring Christ down);
{10:7} aut quis descendet in abyssum? hoc est, Christum a mortuis revocare.
{10:7} “Or who shall descend into the abyss?” (that is, to call back Christ from the dead).
{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 does Scripture say? “The word is near, in your mouth and in your heart.” This is the word of faith, which we are preaching.
{10:9} Quia si confitearis in ore tuo Dominum Iesum, et in corde tuo credideris quod Deus illum suscitavit a mortuis, salvus eris.
{10:9} For if you confess with your mouth the Lord Jesus, and if you believe in your heart that God has raised him up from the dead, you shall be saved.
{10:10} Corde enim creditur ad iustitiam: ore autem confessio fit ad salutem.
{10:10} For with the heart, we believe unto justice; but with the mouth, confession is unto salvation.
{10:11} Dicit enim Scriptura: Omnis, qui credit in illum, non confundetur.
{10:11} For Scripture says: “All those who believe in him shall not be confounded.”
{10:12} Non enim est distinctio Iudæi, et Græci: nam idem Dominus omnium, dives in omnes, qui invocant illum.
{10:12} For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.
{10:13} Omnis enim, quicumque invocaverit nomen Domini, salvus erit.
{10:13} For all those who have called upon the name of the Lord shall be saved.
{10:14} Quomodo ergo invocabunt, in quem non crediderunt? Aut quomodo credent ei, quem non audierunt? Quomodo autem audient sine prædicante?
{10:14} Then in what way will those who have not believed in him call upon him? Or in what way will those who have not heard of him believe in him? And in what way will they hear of him without preaching?
~ Notice that Sacred Scripture does not say that those who have not believed or have not heard cannot call upon him. They can hear of him implicitly, by the good that is in Creation and by the good that is in the hearts of their fellow human beings, and they can believe in that goodness, even if they have not heard of Christ, or even if they have heard, but did not believe due to the sins of others and due to their own sins (though not to the extent of an actual mortal sin). And they can call upon him implicitly, by the way they seek truth and goodness in their lives.
{10:15} Quomodo vero prædicabunt nisi mittantur? sicut scriptum est: Quam speciosi pedes evangelizantium pacem, evangelizantium bona!
{10:15} And truly, in what way will they preach, unless they have been sent, just as it has been written: “How beautiful are the feet of those who evangelize peace, of those who evangelize what is good!”
~ Notice that some evangelize not the Gospel explicitly, but the Gospel implicitly, by evangelizing peace and all that is good.
{10:16} Sed non omnes obediunt Evangelio. Isaias enim dicit: Domine quis credidit auditui nostro?
{10:16} But not all are obedient to the Gospel. For Isaiah says: “Lord, who has believed our report?”
{10:17} Ergo fides ex auditu, auditus autem per verbum Christi.
{10:17} Therefore, faith is from hearing, and hearing is through the Word of Christ.
{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? For certainly: “Their sound has gone forth throughout all the earth, and their words unto the limits of the whole world.”
{10:19} Sed dico: Numquid Israel 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: Has Israel not known? First, Moses says: “I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath.”
{10:20} Isaias autem audet, et dicit: Inventus sum a non quærentibus me: palam apparui iis, qui me non interrogabant.
{10:20} And Isaiah dares to say: “I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me.”
{10:21} Ad Israel autem dicit: Tota die expandi manus meas ad populum non credentem, et contradicentem mihi.
{10:21} Then to Israel he says: “All day long I have stretched out my hands to a people who do not believe and who contradict me.”
~ The word ‘mihi’ is added at the end of the verse according to the 1590 Vulgate. It is Christ who stretched out his hands on the Cross to all the world, and He still stretches his hands out on the Cross, for Christ is God and God is Eternal. Christ’s act of suffering and dying for our salvation is ever present tense. For from the Cross, Christ who is Eternal God pours out His graces from Eternity to every Time and Place.
{11:1} Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israelita sum ex semine Abraham, de tribu Beniamin:
{11:1} Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.
{11:2} Non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura: quemadmodum interpellat Deum adversum Israel?
{11:2} God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?
{11:3} Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
{11:3} “Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”
{11:4} Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
{11:4} But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”
{11:5} Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
{11:5} Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.
{11:6} Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
{11:6} And if it is by grace, then it is not now by works; otherwise grace is no longer free.
{11:7} Quid ergo? quod quærebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
{11:7} What is next? What Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,
{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} just as it was written: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”
{11:9} Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
{11:9} And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.
~ Notice the progression here: first they are ensnared, then deceived, then led astray by what is offensive, and the end result is that they receive the retribution which their deeds deserve.
{11:10} Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
{11:10} Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”
{11:11} Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos æmulentur.
{11:11} Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.
{11:12} Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ Gentium: quanto magis plenitudo eorum?
{11:12} Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?
{11:13} Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
{11:13} For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,
{11:14} si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
{11:14} in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.
{11:15} Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
{11:15} For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
{11:16} Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
{11:16} For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.
{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 are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,
{11:18} noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
{11:18} do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
{11:19} Dices ergo: Fracti sunt rami ut ego inserar.
{11:19} Therefore, you would say: The branches were broken off, so that I might be grafted on.
{11:20} Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
{11:20} Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.
{11:21} Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
{11:21} For if God has not spared the natural branches, perhaps also he might not spare you.
{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} So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.
{11:23} Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
{11:23} Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.
{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} So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?
{11:25} Nolo enim vos ignorare fratres mysterium hoc: (ut non sitis vobis ipsis sapientes) quia cæcitas ex parte contigit in Israel, donec plenitudo Gentium intraret,
{11:25} For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.
~ The phrase ‘ex parte’ in this context means that the blindness is not complete, but is a particular blindness, or partial blindness, in other words, a certain kind of blindness.
{11:26} et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Iacob.
{11:26} And in this way, all of Israel may be saved, just as it was written: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.
{11:27} Et hoc illis a me testamentum: cum abstulero peccata eorum.
{11:27} And this will be my covenant for them, when I will take away their sins.”
{11:28} Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, charissimi propter patres.
{11:28} Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.
{11:29} Sine pœnitentia enim sunt dona, et vocatio Dei.
{11:29} For the gifts and the call of God are without regret.
{11:30} Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
{11:30} And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,
{11:31} ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
{11:31} so also have these now not believed, for your mercy, so that they might obtain mercy also.
{11:32} Conclusit enim Deus omnia in incredulitate: ut omnium misereatur.
{11:32} For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
{11:33} O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viæ eius!
{11:33} Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!
{11:34} Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
{11:34} For who has known the mind of the Lord? Or who has been his counselor?
{11:35} Aut quis prior dedit illi, et retribuetur ei?
{11:35} Or who first gave to him, so that repayment would be owed?
{11:36} Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.
{11:36} For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.
{12:1} Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.
{12:1} And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.
~ Paul is saying that when you offer your bodies as a living sacrifice, this must include the submission of will and intellect to God. In the next verse, he goes on to warn about being conformed (in will and intellect) to the ideas and ways of the modern age.
{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 do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.
{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 that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.
{12:4} Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent:
{12:4} For just as, within one body, we have many parts, though all the parts do not have the same role,
{12:5} ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.
{12:5} so also we, being many, are one body in Christ, and each one is a part, the one of the other.
{12:6} Habentes autem donationes secundum gratiam, quæ data est nobis, differentes: sive prophetiam secundum rationem fidei,
{12:6} And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;
{12:7} sive ministerium in ministrando, sive qui docet in doctrina,
{12:7} or ministry, in ministering; or he who teaches, in doctrine;
{12:8} qui exhortatur in exhortando, qui tribuit in simplicitate, qui præest in sollicitudine, qui miseretur in hilaritate.
{12:8} he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.
{12:9} Dilectio sine simulatione: Odientes malum, adhærentes bono:
{12:9} Let love be without falseness: hating evil, clinging to what is good,
{12:10} charitate fraternitatis invicem diligentes: Honore invicem prævenientes:
{12:10} loving one another with fraternal charity, surpassing one another in honor:
{12:11} Solicitudine non pigri: spiritu ferventes: Domino servientes:
{12:11} in solicitude, not lazy; in spirit, fervent; serving the Lord;
{12:12} Spe gaudentes: In tribulatione patientes: Orationi instantes:
{12:12} in hope, rejoicing; in tribulation, enduring; in prayer, ever-willing;
{12:13} Necessitatibus sanctorum communicantes: Hospitalitatem sectantes.
{12:13} in the difficulties of the saints, sharing; in hospitality, attentive.
{12:14} Benedicite persequentibus vos: benedicite, et nolite maledicere.
{12:14} Bless those who are persecuting you: bless, and do not curse.
{12:15} Gaudere cum gaudentibus, flere cum flentibus:
{12:15} Rejoice with those who are rejoicing. Weep with those who are weeping.
{12:16} Idipsum invicem sentientes: Non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos:
{12:16} Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.
{12:17} Nulli malum pro malo reddentes: providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus.
{12:17} Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.
{12:18} Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes:
{12:18} If it is possible, in so far as you are able, be at peace with all men.
{12:19} Non vosmetipsos defendentes charissimi, sed date locum iræ. Scriptum est enim: Mihi vindicta: ego retribuam, dicit Dominus.
{12:19} Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: “Vengeance is mine. I shall give retribution, says the Lord.”
{12:20} Sed si esurierit inimicus tuus, ciba illum: si sitit, potum da illi: hoc enim faciens, carbones ignis congeres super caput eius.
{12:20} So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.
{12:21} Noli vinci a malo, sed vince in bono malum.
{12:21} Do not allow evil to prevail, instead prevail over evil by means of goodness.
{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 to higher authorities. For there is no authority except from God and those who have been ordained by God.
{13:2} Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt:
{13:2} And so, whoever resists authority, resists what has been ordained by God. And those who resist are acquiring damnation for themselves.
{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 leaders are not a source of fear to those who work good, but to those who work evil. And would you prefer not to be afraid of authority? Then do what is good, and you shall have praise from them.
{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 a minister of God for you unto good. But if you do what is evil, be afraid. For it is not without reason that he carries a sword. For he is a minister of God; an avenger to execute wrath upon whomever does evil.
{13:5} Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam.
{13:5} For this reason, it is necessary to be subject, not solely because of wrath, but also because of conscience.
{13:6} Ideo enim et tributa præstatis: ministri enim Dei sunt, in hoc ipsum servientes.
{13:6} Therefore, you must also offer tribute. For they are the ministers of God, serving him in this.
{13:7} Reddite ergo omnibus debita: cui tribulatum, tributum: cui vectigal, vectigal: cui timorem, timorem: cui honorem, honorem.
{13:7} Therefore, render to all whatever is owed. Taxes, to whom taxes is due; revenue, to whom revenue is due; fear, to whom fear is due; honor, to whom honor is due.
{13:8} Nemini quidquam debeatis: nisi ut invicem diligatis: qui enim diligit proximum, legem implevit.
{13:8} You should owe nothing to anyone, except so as to love one another. For whoever loves his neighbor has fulfilled the law.
{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 example: You shall not commit adultery. You shall not kill. You shall not steal. You shall not speak false testimony. You shall not covet. And if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself.
{13:10} Dilectio proximi malum non operatur. Plenitudo ergo legis est dilectio.
{13:10} The love of neighbor does no harm. Therefore, love is the plenitude of the law.
{13:11} Et hoc scientes tempus: quia hora est iam nos de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus.
{13:11} And we know the present time, that now is the hour for us to rise up from sleep. For already our salvation is closer than when we first believed.
{13:12} Nox præcessit, dies autem appropinquavit. Abiiciamus ergo opera tenebrarum, et induamur arma lucis.
{13:12} The night has passed, and the day draws near. Therefore, let us cast aside the works of darkness, and be clothed with the armor of light.
{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 daylight, not in carousing and drunkenness, not in promiscuity and sexual immorality, not in contention and envy.
{13:14} sed induamini Dominum Iesum Christum, et carnis curam ne feceritis in desideriis.
{13:14} Instead, be clothed with the Lord Jesus Christ, and make no provision for the flesh in its desires.
{14:1} Infirmum autem in fide assumite, non in disceptationibus cogitationum.
{14:1} But accept those who are weak in faith, without disputing about ideas.
{14:2} Alius enim credit se manducare omnia: qui autem infirmus est, olus manducet.
{14:2} For one person believes that he may eat all things, but if another is weak, let him eat plants.
{14:3} Is, qui manducat, non manducantem non spernat: et qui non manducat, manducantem non iudicet: Deus enim illum assumpsit.
{14:3} He who eats should not despise him who does not eat. And he who does not eat should not judge him who eats. For God has accepted him.
{14:4} Tu quis es, qui iudicas alienum servum? Domino suo stat, aut cadit: stabit autem: potens est enim Deus statuere illum.
{14:4} Who are you to judge the servant of another? He stands or falls by his own Lord. But he shall stand. For God is able to make him stand.
{14:5} Nam alius iudicat diem inter diem: alius autem iudicat omnem diem: unusquisque in suo sensu abundet.
{14:5} For one person discerns one age from the next. But another discerns unto every age. Let each one increase according to his own mind.
~ The one who eats discerns that, in this present age (New Testament times), eating formerly-unclean foods is permitted, even though it was not permitted in the previous age (Old Testament times). The one who discerns unto every age refrains from eating, for self-denial and self-restraint is permitted in every age.
{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 who understands the age, understands for the Lord. And he who eats, eats for the Lord; for he gives thanks to God. And he who does not eat, does not eat for the Lord, and he gives thanks to God.
{14:7} Nemo enim nostrum sibi vivit, et nemo sibi moritur.
{14:7} For none of us lives for himself, and none of us dies for himself.
{14:8} Sive enim vivemus, Domino vivimus: sive morimur, Domino morimur. Sive ergo vivimus, sive morimur, Domini sumus.
{14:8} For if we live, we live for the Lord, and if we die, we die for the Lord. Therefore, whether we live or die, we belong to the Lord.
{14:9} In hoc enim Christus mortuus est, et resurrexit: ut et mortuorum et vivorum dominetur.
{14:9} For Christ died and rose again for this purpose: that he might be the ruler of both the dead and the living.
{14:10} Tu autem quid iudicas fratrem tuum? Aut tu quare spernis fratrem tuum? Omnes enim stabimus ante tribunal Christi.
{14:10} So then, why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of Christ.
{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, says the Lord, every knee shall bend to me, and every tongue shall confess to God.”
{14:12} Itaque unusquisque nostrum pro se rationem reddet Deo.
{14:12} And so, each one of us shall offer an explanation of himself to God.
{14:13} Non ergo amplius invicem iudicemus: sed hoc iudicate magis, ne ponatis offendiculum fratri, vel scandalum.
{14:13} Therefore, we should no longer judge one another. Instead, judge this to a greater extent: that you should not place an obstacle before your brother, nor lead him astray.
{14:14} Scio, et confido in Domino Iesu, quia nihil commune per ipsum, nisi ei qui existimat quid commune esset, illi commune est.
{14:14} I know, with confidence in the Lord Jesus, that nothing is unclean in and of itself. But to him who considers anything to be unclean, it is unclean to him.
~ The word ‘commune’ can be translated as ‘unclean’ or as ‘common.’
{14:15} Si enim propter cibum frater tuus contristatur: iam non secundum charitatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est.
{14:15} For if your brother is grieved because of your food, you are not now walking according to love. Do not allow your food to destroy him for whom Christ died.
{14:16} Non ergo blasphemetur bonum nostrum.
{14:16} Therefore, what is good for us should not be a cause of blasphemy.
{14:17} Non est enim regnum Dei esca, et potus: sed iustitia, et pax, et gaudium in Spiritu Sancto:
{14:17} For the kingdom of God is not food and drink, but rather justice and peace and joy, in the Holy Spirit.
{14:18} qui enim in hoc servit Christo, placet Deo, et probatus est hominibus.
{14:18} For he who serves Christ in this, pleases God and is proven before men.
{14:19} Itaque quæ pacis sunt, sectemur: et quæ ædificationis sunt, in invicem custodiamus.
{14:19} And so, let us pursue the things that are of peace, and let us keep to the things that are for the edification of one another.
{14:20} Noli propter escam destruere opus Dei. Omnia quidem sunt munda: sed malum est homini, qui per offendiculum manducat.
{14:20} Do not be willing to destroy the work of God because of food. Certainly, all things are clean. But there is harm for a man who offends by eating.
{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 to refrain from eating meat and from drinking wine, and from anything by which your brother is offended, or led astray, or weakened.
{14:22} Tu fidem habes? Penes temetipsum habe coram Deo: Beatus, qui non iudicat semetipsum in eo, quod probat.
{14:22} Do you have faith? It belongs to you, so hold it before God. Blessed is he who does not judge himself in that by which he is tested.
{14:23} Qui autem discernit, si manducaverit, damnatus est: quia non ex fide. Omne autem, quod non est ex fide, peccatum est.
{14:23} But he who discerns, if he eats, is condemned, because it is not of faith. For all that is not of faith is sin.
{15:1} Debemus autem nos firmiores imbecillitates infirmorum sustinere, et non nobis placere.
{15:1} But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.
{15:2} Unusquisque vestrum proximo suo placeat in bonum, ad ædificationem.
{15:2} Each one of you should please his neighbor unto good, for edification.
{15:3} Etenim Christus non sibi placuit, sed sicut scriptum est: Improperia improperantium tibi ceciderunt super me.
{15:3} For even Christ did not please himself, but as it was written: “The reproaches of those who reproached you fell upon me.”
{15:4} Quæcumque enim scripta sunt, ad nostram doctrinam scripta sunt: ut per patientiam, et consolationem Scripturarum, spem habeamus.
{15:4} For whatever was written, was written to teach us, so that, through patience and the consolation of the Scriptures, we might have hope.
{15:5} Deus autem patientiæ, et solatii det vobis idipsum sapere in alterutrum secundum Iesum Christum:
{15:5} So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,
{15:6} ut unanimes, uno ore honorificetis Deum, et patrem Domini nostri Iesu Christi.
{15:6} so that, together with one mouth, you may glorify the God and Father of our Lord Jesus Christ.
{15:7} Propter quod suscipite invicem, sicut et Christus suscepit vos in honorem Dei.
{15:7} For this reason, accept one another, just as Christ also has accepted you, in the honor of God.
{15:8} Dico enim Christum Iesum ministrum fuisse circumcisionis propter veritatem Dei, ad confirmandas promissiones patrum:
{15:8} For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,
{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 are to honor God because of his mercy, just as it was written: “Because of this, I will confess you among the Gentiles, O Lord, and I will sing to your name.”
{15:10} Et iterum dicit: Lætamini Gentes cum plebe eius.
{15:10} And again, he says: “Rejoice, O Gentiles, along with his people.”
{15:11} Et iterum: Laudate omnes Gentes Dominum: et magnificate eum omnes populi.
{15:11} And again: “All Gentiles, praise the Lord; and all peoples, magnify him.”
{15:12} Et rursus Isaias ait: Erit radix Iesse, et qui exurget regere Gentes, in eum Gentes sperabunt.
{15:12} And again, Isaiah says: “There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope.”
{15:13} Deus autem spei repleat vos omni gaudio, et pace in credendo: ut abundetis in spe, et virtute Spiritus Sancti.
{15:13} So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.
{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} But I am also certain about you, my brothers, that you also have been filled with love, completed with all knowledge, so that you are able to admonish one another.
{15:15} Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens: propter gratiam, quæ data est mihi a Deo,
{15:15} But I have written to you, brothers, more boldly than to the others, as if calling you to mind again, because of the grace which has been given to me from God,
{15:16} ut sim minister Christi Iesu in Gentibus: sanctificans Evangelium Dei, ut fiat oblatio Gentium accepta, et sanctificata in Spiritu Sancto.
{15:16} so that I may be a minister of Christ Jesus among the Gentiles, sanctifying the Gospel of God, in order that the oblation of the Gentiles may be made acceptable and may be sanctified in the Holy Spirit.
{15:17} Habeo igitur gloriam in Christo Iesu ad Deum.
{15:17} Therefore, I have glory in Christ Jesus before God.
{15:18} Non enim audeo aliquid loqui eorum, quæ per me non efficit Christus in obedientiam Gentium, verbo et factis:
{15:18} So I dare not speak of any of those things which Christ does not effect through me, unto the obedience of the Gentiles, in word and deed,
{15:19} in virtute signorum, et prodigiorum, in virtute Spiritus Sancti: ita ut ab Ierusalem per circuitum usque ad Illyricum repleverim Evangelium Christi.
{15:19} with the power of signs and wonders, by power of the Holy Spirit. For in this way, from Jerusalem, throughout its surroundings, as far as Illyricum, I have replenished the Gospel of Christ.
{15:20} Sic autem prædicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum ædificarem:
{15:20} And so I have preached this Gospel, not where Christ was known by name, lest I build upon the foundation of another,
{15:21} sed sicut scriptum est: Quibus non est annunciatum de eo, videbunt: et qui non audierunt, intelligent.
{15:21} but just as it was written: “Those to whom he was not announced shall perceive, and those who have not heard shall understand.”
{15:22} Propter quod et impediebar plurimum venire ad vos, et prohibitus sum usque adhuc.
{15:22} Because of this also, I was greatly hindered in coming to you, and I have been prevented until the present time.
{15:23} Nunc vero ulterius locum non habens in his regionibus, cupiditatem autem habens veniendi ad vos ex multis iam præcedentibus annis:
{15:23} Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,
{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} when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.
{15:25} Nunc igitur proficiscar in Ierusalem ministrare sanctis.
{15:25} But next I will set out for Jerusalem, to minister to the saints.
{15:26} Probaverunt enim Macedonia, et Achaia collationem aliquam facere in pauperes sanctorum, qui sunt in Ierusalem.
{15:26} For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.
{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} And this has pleased them, because they are in their debt. For, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.
{15:28} Hoc igitur cum consummavero, et assignavero eis fructum hunc: per vos proficiscar in Hispaniam.
{15:28} Therefore, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.
{15:29} Scio autem quoniam veniens ad vos, in abundantia benedictionis Evangelii Christi veniam.
{15:29} And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.
{15:30} Obsecro ergo vos fratres per Dominum nostrum Iesum Christum, et per charitatem Sancti Spiritus, ut adiuvetis me in orationibus vestris pro me ad Deum,
{15:30} Therefore, I beg you, brothers, through our Lord Jesus Christ and through the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,
{15:31} ut liberer ab infidelibus, qui sunt in Iudæa, et obsequii mei oblatio accepta fiat in Ierusalem sanctis,
{15:31} so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.
{15:32} ut veniam ad vos in gaudio per voluntatem Dei, et refrigerer vobiscum.
{15:32} So may I come to you with joy, through the will of God, and so may I be refreshed with you.
{15:33} Deus autem pacis sit cum omnibus vobis. Amen.
{15:33} And may the God of peace be with you all. Amen.
{16:1} Commendo autem vobis Phœben sororem nostram, quæ est in ministerio Ecclesiæ, quæ est in Cenchris:
{16:1} Now I commend to you our sister Phoebe, who is in the ministry of the church, which is at Cenchreae,
{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} so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.
{16:3} Salutate Priscam, et Aquilam adiutores meos in Christo Iesu;
{16:3} Greet Prisca and Aquila, my helpers in Christ Jesus,
{16:4} (qui pro anima mea suas cervices supposuerunt: quibus non solus ego gratias ago, sed et cunctæ ecclesiæ Gentium)
{16:4} who have risked their own necks on behalf of my life, for whom I give thanks, not I alone, but also all the churches of the Gentiles;
{16:5} et domesticam Ecclesiam eorum. Salutate Epænetum dilectum mihi, qui est primitivus Asiæ in Christo.
{16:5} and greet the church at their house. Greet Epaenetus, my beloved, who is among the first-fruits of Asia in Christ.
{16:6} Salutate Mariam, quæ multum laboravit in vobis.
{16:6} Greet Mary, who has labored much among you.
{16:7} Salutate Andronicum, et Iuniam cognatos, et concaptivos meos: qui sunt nobiles in Apostolis, qui et ante me fuerunt in Christo.
{16:7} Greet Andronicus and Junias, my kinsmen and fellow captives, who are noble among the Apostles, and who were in Christ prior to me.
{16:8} Salutate Ampliatum dilectissimum mihi in Domino.
{16:8} Greet Ampliatus, most beloved to me in the Lord.
{16:9} Salutate Urbanum adiutorem nostrum in Christo Iesu, et Stachyn dilectum meum.
{16:9} Greet Urbanus, our helper in Christ Jesus, and Stachys, my beloved.
{16:10} Salutate Apellen probum in Christo.
{16:10} Greet Apelles, who has been tested in Christ.
{16:11} Salutate eos, qui sunt ex Aristoboli domo. Salutate Herodionem cognatum meum. Salutate eos, qui sunt ex Narcissi domo, qui sunt in Domino.
{16:11} Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.
{16:12} Salutate Tryphænam, et Tryphosam: quæ laborant in Domino. Salutate Persidem charissimam, quæ multum laboravit in Domino.
{16:12} Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most beloved, who has labored much in the Lord.
{16:13} Salutate Rufum electum in Domino, et matrem eius, et meam.
{16:13} Greet Rufus, elect in the Lord, and his mother and mine.
{16:14} Salutate Asyncritum, Phlegontem, Hermam, Patrobam, Hermen: et qui cum eis sunt, fratres.
{16:14} Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
{16:15} Salutate Philologum, et Iuliam, Nereum, et sororem eius, et Olympiadem, et omnes, qui cum eis sunt, sanctos.
{16:15} Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
{16:16} Salutate invicem in osculo sancto. Salutant vos omnes Ecclesiæ Christi.
{16:16} Greet one another with a holy kiss. All the churches of Christ greet you.
{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} But I beg you, brothers, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away from them.
{16:18} Huiuscemodi enim Christo Domino nostro non serviunt, sed suo ventri: et per dulces sermones, et benedictiones seducunt corda innocentium.
{16:18} For ones such as these do not serve Christ our Lord, but their inner selves, and, through pleasing words and skillful speaking, they seduce the hearts of the innocent.
{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} But your obedience has been made known in every place. And so, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.
{16:20} Deus autem pacis conterat Satanam sub pedibus vestris velociter. Gratia Domini nostri Iesu Christi vobiscum.
{16:20} And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
{16:21} Salutat vos Timotheus adiutor meus, et Lucius, et Iason, et Sosipater cognati mei.
{16:21} Timothy, my fellow laborer, greets you, and Lucius and Jason and Sosipater, my kinsmen.
{16:22} Saluto vos ego Tertius, qui scripsi epistolam, in Domino.
{16:22} I, Tertius, who wrote this epistle, greet you in the Lord.
{16:23} Salutat vos Caius hospes meus, et universa Ecclesia. Salutat vos Erastus arcarius civitatis, et Quartus, frater.
{16:23} Gaius, my host, and the entire church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.
{16:24} Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen.
{16:24} The grace of our Lord Jesus Christ be with you all. Amen.
{16:25} Ei autem, qui potens est vos confirmare iuxta Evangelium meum, et prædicationem Iesu Christi, secundum revelationem mysterii temporibus æternis taciti,
{16:25} But to him who is able to confirm you according to my Gospel and the preaching of Jesus Christ, in accord with the revelation of the mystery which has been hidden from time immemorial,
{16:26} (quod nunc patefactum est per Scripturas Prophetarum secundum præceptum æterni Dei, ad obeditionem fidei) in cunctis Gentibus cogniti,
{16:26} (which now has been made clear through the Scriptures of the Prophets, in accord with the precept of the eternal God, unto the obedience of faith) which has been made known among all the Gentiles:
{16:27} soli sapienti Deo, per Iesum Christum, cui honor, et gloria in sæcula sæculorum. Amen.
{16:27} to God, who alone is wise, through Jesus Christ, to him be honor and glory forever and ever. Amen.