Douay-Rheims Bible + Latin Vulgate
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Abraham was not justified by works done, as of himself, but by grace and by faith. And that before he was circumcised. Gentiles, by faith, are his children.

[1] What shall we say then that Abraham hath found, who is our father according to the flesh.
Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?

[2] For if Abraham were justified by works, he hath whereof to glory, but not before God.
Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.

[3] For what saith the scripture? Abraham believed God, and it was reputed to him unto justice.
Quid enim dicit Scriptura? Credidit Abraham Deo, et reputatam est illi ad justitiam.

[4] Now to him that worketh, the reward is not reckoned according to grace, but according to debt.
Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.

[5] But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiae Dei.

[6] As David also termeth the blessedness of a man, to whom God reputeth justice without works:
Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :

[7] Blessed are they whose iniquities are forgiven, and whose sins are covered.
Beati, quorum remissae sunt iniquitates, et quorum tecta sunt peccata.

[8] Blessed is the man to whom the Lord hath not imputed sin.
Beatus vir, cui non imputavit Dominus peccatum.

[9] This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
Beatitudo ergo haec in circumcisione tantum manet, an etiam in praeputio? Dicimus enim quia reputata est Abrahae fides ad justitiam.

[10] How then was it reputed? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Quomodo ergo reputata est? in circumcisione, an in praeputio? Non in circumcisione, sed in praeputio.

[11] And he received the sign of circumcision, a seal of the justice of the faith, which he had, being uncircumcised; that he might be the father of all them that believe, being uncircumcised, that unto them also it may be reputed to justice:
Et signum accepit circumcisionis, signaculum justitiae fidei, quae est in praeputio : ut sit pater omnium credentium per praeputium, ut reputetur et illis ad justitiam :

[12] And might be the father of circumcision; not to them only, that are of the circumcision, but to them also that follow the steps of the faithful, that is in the uncircumcision of our father Abraham.
et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quae est in praeputio patris nostri Abrahae.

[13] For not through the law was the promise to Abraham, or to his seed, that he should be heir of the world; but through the justice of faith.
Non enim per legem promissio Abrahae, aut semini ejus ut haeres esset mundi : sed per justitiam fidei.

[14] For if they who are of the law be heirs, faith is made void, the promise is made of no effect.
Si enim qui ex lege, haeredes sunt : exinanita est fides, abolita est promissio.

[15] For the law worketh wrath. For where there is no law, neither is there transgression.
Lex enim iram operatur. Ubi enim non est lex, nec praevaricatio.

[16] Therefore is it of faith, that according to grace the promise might be firm to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
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 Abrahae, qui pater est omnium nostrum

[17] (As it is written: I have made thee a father of many nations,) before God, whom he believed, who quickeneth the dead; and calleth those things that are not, as those that are.
( sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quae non sunt, tamquam ea quae sunt :

[18] Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.

[19] And he was not weak in faith; neither did he consider his own body now dead, whereas he was almost an hundred years old, nor the dead womb of Sara.
Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Sarae.

[20] In the promise also of God he staggered not by distrust; but was strengthened in faith, giving glory to God:
In repromissione etiam Dei non haesitavit diffidentia, sed confortatus est fide, dans gloriam Deo :

[21] Most fully knowing, that whatsoever he has promised, he is able also to perform.
plenissime sciens, quia quaecumque promisit, potens est et facere.

[22] And therefore it was reputed to him unto justice.
Ideo et reputatum est illi ad justitiam.

[23] Now it is not written only for him, that it was reputed to him unto justice,
Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :

[24] But also for us, to whom it shall be reputed, if we believe in him, that raised up Jesus Christ, our Lord, from the dead,
sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,

[25] Who was delivered up for our sins, and rose again for our justification.
qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.

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