Douay-Rheims Bible + Latin Vulgate
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There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the spirit. Their strong hope and love of God.

[1] There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu : qui non secundum carnem ambulant.

[2] For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
Lex enim spiritus vitae in Christo Jesu liberavit me a lege peccati et mortis.

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

[4] That the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.
et justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.

[5] For they that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit.
Qui enim secundum carnem sunt, quae carnis sunt, sapiunt : qui vero secundum spiritum sunt, quae sunt spiritus, sentiunt.

[6] For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace.
Nam prudentia carnis, mors est : prudentia autem spiritus, vita et pax :

[7] Because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be.
quoniam sapientia carnis inimica est Deo : legi enim Dei non est subjecta, nec enim potest.

[8] And they who are in the flesh, cannot please God.
Qui autem in carne sunt, Deo placere non possunt.

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

[10] And if Christ be in you, the body indeed is dead, because of sin; but the spirit liveth, because of justification.
Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.

[11] And if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Jesus Christ from the dead, shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis : qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis.

[12] Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh.
Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.

[13] For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
Si enim secundum carnem vixeritis, moriemini : si autem spiritu facta carnis mortificaveritis, vivetis.

[14] For whosoever are led by the Spirit of God, they are the sons of God.
Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.

[15] For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus : Abba ( Pater).

[16] For the Spirit himself giveth testimony to our spirit, that we are the sons of God.
Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.

[17] And if sons, heirs also; heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
Si autem filii, et haeredes : haeredes, quidem Dei, cohaeredes autem Christi : si tamen compatimur ut et conglorificemur.

[18] For I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us.
Existimo enim quod non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis.

[19] For the expectation of the creature waiteth for the revelation of the sons of God.
Nam exspectatio creaturae revelationem filiorum Dei exspectat.

[20] For the creature was made subject to vanity, not willingly, but by reason of him that made it subject, in hope:
Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe :

[21] Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei.

[22] For we know that every creature groaneth and travaileth in pain, even till now.
Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.

[23] And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
Non solum autem illa, sed et nos ipsi primitias spiritus habentes : et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.

[24] For we are saved by hope. But hope that is seen, is not hope. For what a man seeth, why doth he hope for?
Spe enim salvi facti sumus. Spes autem, quae videtur, non est spes : nam quod videt quis, quid sperat?

[25] But if we hope for that which we see not, we wait for it with patience.
Si autem quod non videmus, speramus : per patientiam exspectamus.

[26] Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings.
Similiter autem et Spiritus adjuvat infirmitatem nostram : nam quid oremus, sicut oportet, nescimus : sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.

[27] And he that searcheth the hearts, knoweth what the Spirit desireth; because he asketh for the saints according to God.
Qui autem scrutatur corda, scit quid desideret Spiritus : quia secundum Deum postulat pro sanctis.

[28] And we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints.
Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.

[29] For whom he foreknew, he also predestinated to be made conformable to the image of his Son; that he might be the firstborn amongst many brethren.
Nam quos praescivit, et praedestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.

[30] And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
Quos autem praedestinavit, hos et vocavit : et quos vocavit, hos et justificavit : quos autem justificavit, illos et glorificavit.

[31] What shall we then say to these things? If God be for us, who is against us?
Quid ergo dicemus ad haec? si Deus pro nobis, qui contra nos?

[32] He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum : quomodo non etiam cum illo omnia nobis donavit?

[33] Who shall accuse against the elect of God? God that justifieth.
Quis accusabit adversus electos Dei? Deus qui justificat,

[34] Who is he that shall condemn? Christ Jesus that died, yea that is risen also again; who is at the right hand of God, who also maketh intercession for us.
quis est qui condemnet? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.

[35] Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?
Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?

[36] (As it is written: For thy sake we are put to death all the day long. We are accounted as sheep for the slaughter.)
( Sicut scriptum est : Quia propter te mortificamur tota die : aestimati sumus sicut oves occisionis.)

[37] But in all these things we overcome, because of him that hath loved us.
Sed in his omnibus superamus propter eum qui dilexit nos.

[38] For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,

[39] Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quae est in Christo Jesu Domino nostro.

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