Romans 1

1	Paulus, servus Jesu Christi, vocatus Apostolus, segregatus in Evangelium Dei,	PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2	quod ante promiserat per prophetas suos in Scripturis sanctis	Which he had promised before, by his prophets, in the holy scriptures,
3	de Filio suo, qui factus est ei ex semine David secundum carnem,	Concerning his Son, who was made to him of the seed of David, according to the flesh,
4	qui prædestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri :	Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead;
5	per quem accepimus gratiam, et apostolatum ad obediendum fidei in omnibus gentibus pro nomine ejus,	By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name;
6	in quibus estis et vos vocati Jesu Christi :	Among whom are you also the called of Jesus Christ:
7	omnibus qui sunt Romæ, dilectis Dei, vocatis sanctis. Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo.	To all that are at Rome, the beloved of God, called to be saints. Grace to you, and peace from God our Father, and from the Lord Jesus Christ.
8	Primum quidem gratias ago Deo meo per Jesum Christum pro omnibus vobis : quia fides vestra annuntiatur in universo mundo.	First I give thanks to my God, through Jesus Christ, for you all, because your faith is spoken of in the whole world.
9	Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii ejus, quod sine intermissione memoriam vestri facio	For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you;
10	semper in orationibus meis : obsecrans, si quomodo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.	Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
11	Desidero enim videre vos, ut aliquid impertiar vobis gratiæ spiritualis ad confirmandos vos :	For I long to see you, that I may impart unto you some spiritual grace, to strengthen you:
12	id est, simul consolari in vobis per eam quæ invicem est, fidem vestram atque meam.	That is to say, that I may be comforted together in you, by that which is common to us both, your faith and mine.
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.	And I would not have you ignorant, brethren, that I have often purposed to come unto you, (and have been hindered hitherto,) that I might have some fruit among you also, even as among other Gentiles.
14	Græcis ac barbaris, sapientibus, et insipientibus debitor sum :	To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor;
15	ita (quod in me) promptum est et vobis, qui Romæ estis, evangelizare.	So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
16	Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti, Judæo primum, et Græco.	For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek.
17	Justitia enim Dei in eo revelatur ex fide in fidem : sicut scriptum est : Justus autem ex fide vivit.	For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
18	Revelatur enim ira Dei de cælo super omnem impietatem, et injustitiam hominum eorum, qui veritatem Dei in injustitia detinent :	For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19	quia quod notum est Dei, manifestum est in illis. Deus enim illis manifestavit.	Because that which is known of God is manifest in them. For God hath manifested it unto them.
20	Invisibilia enim ipsius, a creatura mundi, per ea quæ facta sunt, intellecta, conspiciuntur : sempiterna quoque ejus virtus, et divinitas : ita ut sint inexcusabiles.	For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.
21	Quia cum cognovissent Deum, non sicut Deum glorificaverunt, aut gratias egerunt : sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum :	Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened.
22	dicentes enim se esse sapientes, stulti facti sunt.	For professing themselves to be wise, they became fools.
23	Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium.	And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things.
24	Propter quod tradidit illos Deus in desideria cordis eorum, in immunditiam, ut contumeliis afficiant corpora sua in semetipsis :	Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves.
25	qui commutaverunt veritatem Dei in mendacium : et coluerunt, et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Amen.	Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26	Propterea tradidit illos Deus in passiones ignominiæ : nam feminæ eorum immutaverunt naturalem usum in eum usum qui est contra naturam.	For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
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.	And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error.
28	Et sicut non probaverunt Deum habere in notitia, tradidit illos Deus in reprobum sensum, ut faciant ea quæ non conveniunt,	And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient;
29	repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate : susurrones,	Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers,
30	detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes,	Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31	insipientes, incompositos, sine affectione, absque fœdere, sine misericordia.	Foolish, dissolute, without affection, without fidelity, without mercy.
32	Qui cum justitiam Dei cognovissent, non intellexerunt quoniam qui talia agunt, digni sunt morte : et non solum qui ea faciunt, sed etiam qui consentiunt facientibus.	Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them.

Romans 2

1	Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas : eadem enim agis quæ judicas.	WHEREFORE thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2	Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.	For we know that the judgment of God is, according to truth, against them that do such things.
3	Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei ?	And thinkest thou this, O man, that judgest them who do such things, and dost the same, that thou shalt escape the judgment of God?
4	an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis ? ignoras quoniam benignitas Dei ad pœnitentiam te adducit ?	Or despisest thou the riches of his goodness, and patience, and longsuffering? Knowest thou not, that the benignity of God leadeth thee to penance?
5	Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,	But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath, and revelation of the just judgment of God.
6	qui reddet unicuique secundum opera ejus :	Who will render to every man according to his works.
7	iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam :	To them indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life:
8	iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.	But to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath and indignation.
9	Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci :	Tribulation and anguish upon every soul of man that worketh evil, of the Jew first, and also of the Greek.
10	gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco :	But glory, and honour, and peace to every one that worketh good, to the Jew first, and also to the Greek.
11	non enim est acceptio personarum apud Deum.	For there is no respect of persons with God.
12	Quicumque enim sine lege peccaverunt, sine lege peribunt : et quicumque in lege peccaverunt, per legem judicabuntur.	For whosoever have sinned without the law, shall perish without the law; and whosoever have sinned in the law, shall be judged by the law.
13	Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.	For not the hearers of the law are just before God, but the doers of the law shall be justified.
14	Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex :	For when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law are a law to themselves:
15	qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,	Who shew the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another,
16	in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.	In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17	Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,	But if thou art called a Jew and restest in the law, and makest thy boast of God,
18	et nosti voluntatem ejus, et probas utiliora, instructus per legem,	And knowest his will, and approvest the more profitable things, being instructed by the law,
19	confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,	Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20	eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.	An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21	Qui ergo alium doces, teipsum non doces : qui prædicas non furandum, furaris :	Thou therefore that teachest another, teachest not thyself: thou that preachest that men should not steal, stealest:
22	qui dicis non mœchandum, mœcharis : qui abominaris idola, sacrilegium facis :	Thou that sayest, men should not commit adultery, committest adultery: thou that abhorrest idols, committest sacrilege:
23	qui in lege gloriaris, per prævaricationem legis Deum inhonoras.	Thou that makest thy boast of the law, by transgression of the law dishonourest God.
24	(Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)	(For the name of God through you is blasphemed among the Gentiles, as it is written.)
25	Circumcisio quidem prodest, si legem observes : si autem prævaricator legis sis, circumcisio tua præputium facta est.	Circumcision profiteth indeed, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26	Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur ?	If, then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27	et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es ?	And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28	Non enim qui in manifesto, Judæus est : neque quæ in manifesto, in carne, est circumcisio :	For it is not he is a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh:
29	sed qui in abscondito, Judæus est : et circumcisio cordis in spiritu, non littera : cujus laus non ex hominibus, sed ex Deo est.	But he is a Jew, that is one inwardly; and the circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God.

Romans 3

1	Quid ergo amplius Judæo est ? aut quæ utilitas circumcisionis ?	WHAT advantage then hath the Jew, or what is the profit of circumcision?
2	Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.	Much every way. First indeed, because the words of God were committed to them.
3	Quid enim si quidam illorum non crediderunt ? numquid incredulitas illorum fidem Dei evacuabit ? Absit.	For what if some of them have not believed? shall their unbelief make the faith of God without effect? God forbid.
4	Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris.	But God is true; and every man a liar, as it is written, That thou mayest be justified in thy words, and mayest overcome when thou art judged.
5	Si autem iniquitas nostra justitiam Dei commendat, quid dicemus ? Numquid iniquus est Deus, qui infert iram ?	But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6	secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum ?	(I speak according to man.) God forbid: otherwise how shall God judge this world?
7	Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius : quid adhuc et ego tamquam peccator judicor ?	For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8	et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona : quorum damnatio justa est.	And not rather (as we are slandered, and as some affirm that we say) let us do evil, that there may come good? whose damnation is just.
9	Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,	What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin.
10	sicut scriptum est : Quia non est justus quisquam :	As it is written: There is not any man just.
11	non est intelligens, non est requirens Deum.	There is none that understandeth, there is none that seeketh after God.
12	Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum.	All have turned out of the way; they are become unprofitable together: there is none that doth good, there is not so much as one.
13	Sepulchrum patens est guttur eorum, linguis suis dolose agebant : venenum aspidum sub labiis eorum :	Their throat is an open sepulchre; with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14	quorum os maledictione, et amaritudine plenum est :	Whose mouth is full of cursing and bitterness:
15	veloces pedes eorum ad effundendum sanguinem :	Their feet swift to shed blood:
16	contritio et infelicitas in viis eorum :	Destruction and misery in their ways:
17	et viam pacis non cognoverunt :	And the way of peace they have not known:
18	non est timor Dei ante oculos eorum.	There is no fear of God before their eyes.
19	Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur : ut omne os obstruatur, et subditus fiat omnis mundus Deo :	Now we know, that what things soever the law speaketh, it speaketh to them that are in the law; that every mouth may be stopped, and all the world may be made subject to God.
20	quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.	Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21	Nunc autem sine lege justitia Dei manifestata est : testificata a lege et prophetis.	But now without the law the justice of God is made manifest, being witnessed by the law and the prophets.
22	Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum : non enim est distinctio :	Even the justice of God, by faith of Jesus Christ, unto all and upon all them that believe in him: for there is no distinction:
23	omnes enim peccaverunt, et egent gloria Dei.	For all have sinned, and do need the glory of God.
24	Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,	Being justified freely by his grace, through the redemption, that is in Christ Jesus,
25	quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum	Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26	in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore : ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.	Through the forbearance of God, for the shewing of his justice in this time; that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ.
27	Ubi est ergo gloriatio tua ? Exclusa est. Per quam legem ? Factorum ? Non : sed per legem fidei.	Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28	Arbitramur enim justificari hominem per fidem sine operibus legis.	For we account a man to be justified by faith, without the works of the law.
29	An Judæorum Deus tantum ? nonne et gentium ? Immo et gentium :	Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.
30	quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.	For it is one God, that justifieth circumcision by faith, and uncircumcision through faith.
31	Legem ergo destruimus per fidem ? Absit : sed legem statuimus.	Do we, then, destroy the law through faith? God forbid: but we establish the law.

Romans 4

1	Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?	WHAT shall we say then that Abraham hath found, who is our father according to the flesh.
2	Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.	For if Abraham were justified by works, he hath whereof to glory, but not before God.
3	Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatam est illi ad justitiam.	For what saith the scripture? Abraham believed God, and it was reputed to him unto justice.
4	Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.	Now to him that worketh, the reward is not reckoned according to grace, but according to debt.
5	Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.	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.
6	Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :	As David also termeth the blessedness of a man, to whom God reputeth justice without works:
7	Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.	Blessed are they whose iniquities are forgiven, and whose sins are covered.
8	Beatus vir, cui non imputavit Dominus peccatum.	Blessed is the man to whom the Lord hath not imputed sin.
9	Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.	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.
10	Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.	How then was it reputed? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11	Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :	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:
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.	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.
13	Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.	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.
14	Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.	For if they who are of the law be heirs, faith is made void, the promise is made of no effect.
15	Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.	For the law worketh wrath. For where there is no law, neither is there transgression.
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	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,
17	(sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt :	(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.
18	qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.	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.
19	Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.	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.
20	In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :	In the promise also of God he staggered not by distrust; but was strengthened in faith, giving glory to God:
21	plenissime sciens, quia quæcumque promisit, potens est et facere.	Most fully knowing, that whatsoever he has promised, he is able also to perform.
22	Ideo et reputatum est illi ad justitiam.	And therefore it was reputed to him unto justice.
23	Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :	Now it is not written only for him, that it was reputed to him unto justice,
24	sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,	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,
25	qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.	Who was delivered up for our sins, and rose again for our justification.

Romans 5

1	Justificati ergo ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum :	BEING justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2	per quem et habemus accessum per fidem in gratiam istam, in qua stamus, et gloriamur in spe gloriæ filiorum Dei.	By whom also we have access through faith into this grace, wherein we stand, and glory in the hope of the glory of the sons of God.
3	Non solum autem, sed et gloriamur in tribulationibus : scientes quod tribulatio patientiam operatur :	And not only so; but we glory also in tribulations, knowing that tribulation worketh patience;
4	patientia autem probationem, probatio vero spem,	And patience trial; and trial hope;
5	spes autem non confundit : quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis.	And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us.
6	Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est ?	For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7	vix enim pro justo quis moritur : nam pro bono forsitan quis audeat mori.	For scarce for a just man will one die; yet perhaps for a good man some one would dare to die.
8	Commendat autem caritatem suam Deus in nobis : quoniam cum adhuc peccatores essemus, secundum tempus,	But God commendeth his charity towards us; because when as yet we were sinners, according to the time,
9	Christus pro nobis mortuus est : multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.	Christ died for us; much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10	Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus : multo magis reconciliati, salvi erimus in vita ipsius.	For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, shall we be saved by his life.
11	Non solum autem : sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.	And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
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.	Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned.
13	Usque ad legem enim peccatum erat in mundo : peccatum autem non imputabatur, cum lex non esset.	For until the law sin was in the world; but sin was not imputed, when the law was not.
14	Sed regnavit mors ab Adam usque ad Moysen etiam in eos qui non peccaverunt in similitudinem prævaricationis Adæ, qui est forma futuri.	But death reigned from Adam unto Moses, even over them also who have not sinned after the similitude of the transgression of Adam, who is a figure of him who was to come.
15	Sed non sicut delictum, ita et donum : si enim unius delicto multi mortui sunt : multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit.	But not as the offence, so also the gift. For if by the offence of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16	Et non sicut per unum peccatum, ita et donum. Nam judicium quidem ex uno in condemnationem : gratia autem ex multis delictis in justificationem.	And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation; but grace is of many offences, unto justification.
17	Si enim unius delicto mors regnavit per unum : multo magis abundantiam gratiæ, et donationis, et justitiæ accipientes, in vita regnabunt per unum Jesum Christum.	For if by one man’s offence death reigned through one; much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ.
18	Igitur sicut per unius delictum in omnes homines in condemnationem : sic et per unius justitiam in omnes homines in justificationem vitæ.	Therefore, as by the offence of one, unto all men to condemnation; so also by the justice of one, unto all men to justification of life.
19	Sicut enim per inobedientiam unius hominis, peccatores constituti sunt multi : ita et per unius obeditionem, justi constituentur multi.	For as by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just.
20	Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia :	Now the law entered in, that sin might abound. And where sin abounded, grace did more abound.
21	ut sicut regnavit peccatum in mortem : ita et gratia regnet per justitiam in vitam æternam, per Jesum Christum Dominum nostrum.	That as sin hath reigned to death; so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.

Romans 6

1	Quid ergo dicemus ? permanebimus in peccato ut gratia abundet ?	WHAT shall we say, then? shall we continue in sin, that grace may abound?
2	Absit. Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo ?	God forbid. For we that are dead to sin, how shall we live any longer therein?
3	an ignoratis quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus ?	Know you not that all we, who are baptized in Christ Jesus, are baptized in his death?
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.	For we are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5	Si enim complantati facti sumus similitudini mortis ejus : simul et resurrectionis erimus.	For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6	Hoc scientes, quia vetus homo noster simul crucifixus est, ut destruatur corpus peccati, et ultra non serviamus peccato.	Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7	Qui enim mortuus est, justificatus est a peccato.	For he that is dead is justified from sin.
8	Si autem mortui sumus cum Christo, credimus quia simul etiam vivemus cum Christo,	Now if we be dead with Christ, we believe that we shall live also together with Christ:
9	scientes quod Christus resurgens ex mortuis jam non moritur : mors illi ultra non dominabitur.	Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him.
10	Quod enim mortuus est peccato, mortuus est semel : quod autem vivit, vivit Deo.	For in that he died to sin, he died once; but in that he liveth, he liveth unto God:
11	Ita et vos existimate vos mortuos quidem esse peccato, viventes autem Deo, in Christo Jesu Domino nostro.	So do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12	Non ergo regnet peccatum in vestro mortali corpore ut obediatis concupiscentiis ejus.	Let no sin therefore reign in your mortal body, so as to obey the lusts thereof.
13	Sed neque exhibeatis membra vestra arma iniquitatis peccato : sed exhibete vos Deo, tamquam ex mortuis viventes : et membra vestra arma justitiæ Deo.	Neither yield ye your members as instruments of iniquity unto sin; but present yourselves to God, as those that are alive from the dead, and your members as instruments of justice unto God.
14	Peccatum enim vobis non dominabitur : non enim sub lege estis, sed sub gratia.	For sin shall not have dominion over you; for you are not under the law, but under grace.
15	Quid ergo ? peccabimus, quoniam non sumus sub lege, sed sub gratia ? Absit.	What then? Shall we sin, because we are not under the law, but under grace? God forbid.
16	Nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis ejus, cui obeditis, sive peccati ad mortem, sive obeditionis ad justitiam ?	Know you not, that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death, or of obedience unto justice.
17	Gratias autem Deo quod fuistis servi peccati, obedistis autem ex corde in eam formam doctrinæ, in quam traditi estis.	But thanks be to God, that you were the servants of sin, but have obeyed from the heart, unto that form of doctrine, into which you have been delivered.
18	Liberati autem a peccato, servi facti estis justitiæ.	Being then freed from sin, we have been made servants of justice.
19	Humanum dico, propter infirmitatem carnis vestræ : sicut enim exhibuistis membra vestra servire immunditiæ, et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiæ in santificationem.	I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification.
20	Cum enim servi essetis peccati, liberi fuistis justitiæ.	For when you were the servants of sin, you were free men to justice.
21	Quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis ? nam finis illorum mors est.	What fruit therefore had you then in those things, of which you are now ashamed? For the end of them is death.
22	Nunc vero liberati a peccato, servi autem facti Deo, habetis fructum vestrum in santificationem, finem vero vitam æternam.	But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23	Stipendia enim peccati, mors. Gratia autem Dei, vita æterna, in Christo Jesu Domino nostro.	For the wages of sin is death. But the grace of God, life everlasting, in Christ Jesus our Lord.

Romans 7

1	An ignoratis, fratres (scientibus enim legem loquor), quia lex in homine dominatur quanto tempore vivit ?	KNOW you not, brethren, (for I speak to them that know the law,) that the law hath dominion over a man, as long as it liveth?
2	Nam quæ sub viro est mulier, vivente viro, alligata est legi : si autem mortuus fuerit vir ejus, soluta est a lege viri.	For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3	Igitur, vivente viro, vocabitur adultera si fuerit cum alio viro : si autem mortuus fuerit vir ejus, liberata est a lege viri, ut non sit adultera si fuerit cum alio viro.	Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband; so that she is not an adulteress, if she be with another man.
4	Itaque fratres mei, et vos mortificati estis legi per corpus Christi : ut sitis alterius, qui ex mortuis resurrexit, ut fructificemus Deo.	Therefore, my brethren, you also are become dead to the law, by the body of Christ; that you may belong to another, who is risen again from the dead, that we may bring forth fruit to God.
5	Cum enim essemus in carne, passiones peccatorum, quæ per legem erant, operabantur in membris nostris, ut fructificarent morti.	For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6	Nunc autem soluti sumus a lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ.	But now we are loosed from the law of death, wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7	Quid ergo dicemus ? lex peccatum est ? Absit. Sed peccatum non cognovi, nisi per legem : nam concupiscentiam nesciebam, nisi lex diceret : Non concupisces.	What shall we say, then? Is the law sin? God forbid. But I do not know sin, but by the law; for I had not known concupiscence, if the law did not say: Thou shalt not covet.
8	Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum erat.	But sin taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9	Ego autem vivebam sine lege aliquando : sed cum venisset mandatum, peccatum revixit.	And I lived some time without the law. But when the commandment came, sin revived,
10	Ego autem mortuus sum : et inventum est mihi mandatum, quod erat ad vitam, hoc esse ad mortem.	And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11	Nam peccatum occasione accepta per mandatum, seduxit me, et per illud occidit.	For sin, taking occasion by the commandment, seduced me, and by it killed me.
12	Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum.	Wherefore the law indeed is holy, and the commandment holy, and just, and good.
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.	Was that then which is good, made death unto me? God forbid. But sin, that it may appear sin, by that which is good, wrought death in me; that sin, by the commandment, might become sinful above measure.
14	Scimus enim quia lex spiritualis est : ego autem carnalis sum, venundatus sub peccato.	For we know that the law is spiritual; but I am carnal, sold under sin.
15	Quod enim operor, non intelligo : non enim quod volo bonum, hoc ago : sed quod odi malum, illud facio.	For that which I work, I understand not. For I do not that good which I will; but the evil which I hate, that I do.
16	Si autem quod nolo, illud facio : consentio legi, quoniam bona est.	If then I do that which I will not, I consent to the law, that it is good.
17	Nunc autem jam non ego operor illud, sed quod habitat in me peccatum.	Now then it is no more I that do it, but sin that dwelleth in me.
18	Scio enim quia non habitat in me, hoc est in carne mea, bonum. Nam velle, adjacet mihi : perficere autem bonum, non invenio.	For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will, is present with me; but to accomplish that which is good, I find not.
19	Non enim quod volo bonum, hoc facio : sed quod nolo malum, hoc ago.	For the good which I will, I do not; but the evil which I will not, that I do.
20	Si autem quod nolo, illud facio : jam non ego operor illud, sed quod habitat in me, peccatum.	Now if I do that which I will not, it is no more I that do it, but sin that dwelleth in me.
21	Invenio igitur legem, volenti mihi facere bonum, quoniam mihi malum adjacet :	I find then a law, that when I have a will to do good, evil is present with me.
22	condelector enim legi Dei secundum interiorem hominem :	For I am delighted with the law of God, according to the inward man:
23	video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis.	But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members.
24	Infelix ego homo, quis me liberabit de corpore mortis hujus ?	Unhappy man that I am, who shall deliver me from the body of this death?
25	gratia Dei per Jesum Christum Dominum nostrum. Igitur ego ipse mente servio legi Dei : carne autem, legi peccati.	The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God; but with the flesh, the law of sin.

Romans 8

1	Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu : qui non secundum carnem ambulant.	THERE is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2	Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.	For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
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,	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;
4	et justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.	That the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.
5	Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt : qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.	For they that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit.
6	Nam prudentia carnis, mors est : prudentia autem spiritus, vita et pax :	For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace.
7	quoniam sapientia carnis inimica est Deo : legi enim Dei non est subjecta, nec enim potest.	Because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be.
8	Qui autem in carne sunt, Deo placere non possunt.	And they who are in the flesh, cannot please God.
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 ejus.	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.
10	Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.	And if Christ be in you, the body indeed is dead, because of sin; but the spirit liveth, because of justification.
11	Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis : qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis.	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.
12	Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.	Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh.
13	Si enim secundum carnem vixeritis, moriemini : si autem spiritu facta carnis mortificaveritis, vivetis.	For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14	Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.	For whosoever are led by the Spirit of God, they are the sons of God.
15	Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus : Abba (Pater).	For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16	Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.	For the Spirit himself giveth testimony to our spirit, that we are the sons of God.
17	Si autem filii, et hæredes : hæredes, quidem Dei, cohæredes autem Christi : si tamen compatimur ut et conglorificemur.	And if sons, heirs also; heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18	Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.	For I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us.
19	Nam exspectatio creaturæ revelationem filiorum Dei exspectat.	For the expectation of the creature waiteth for the revelation of the sons of God.
20	Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe :	For the creature was made subject to vanity, not willingly, but by reason of him that made it subject, in hope:
21	quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.	Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22	Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.	For we know that every creature groaneth and travaileth in pain, even till now.
23	Non solum autem illa, sed et nos ipsi primitias spiritus habentes : et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.	And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24	Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes : nam quod videt quis, quid sperat ?	For we are saved by hope. But hope that is seen, is not hope. For what a man seeth, why doth he hope for?
25	Si autem quod non videmus, speramus : per patientiam exspectamus.	But if we hope for that which we see not, we wait for it with patience.
26	Similiter autem et Spiritus adjuvat infirmitatem nostram : nam quid oremus, sicut oportet, nescimus : sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.	Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings.
27	Qui autem scrutatur corda, scit quid desideret Spiritus : quia secundum Deum postulat pro sanctis.	And he that searcheth the hearts, knoweth what the Spirit desireth; because he asketh for the saints according to God.
28	Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.	And we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints.
29	Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.	For whom he foreknew, he also predestinated to be made conformable to the image of his Son; that he might be the firstborn amongst many brethren.
30	Quos autem prædestinavit, hos et vocavit : et quos vocavit, hos et justificavit : quos autem justificavit, illos et glorificavit.	And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31	Quid ergo dicemus ad hæc ? si Deus pro nobis, qui contra nos ?	What shall we then say to these things? If God be for us, who is against us?
32	Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum : quomodo non etiam cum illo omnia nobis donavit ?	He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33	Quis accusabit adversus electos Dei ? Deus qui justificat,	Who shall accuse against the elect of God? God that justifieth.
34	quis est qui condemnet ? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.	Who is he that shall condemn? Christ Jesus that died, yea that is risen also again; who is at the right hand of God, who also maketh intercession for us.
35	Quis ergo nos separabit a caritate Christi ? tribulatio ? an angustia ? an fames ? an nuditas ? an periculum ? an persecutio ? an gladius ?	Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?
36	(Sicut scriptum est : Quia propter te mortificamur tota die : æstimati sumus sicut oves occisionis.)	(As it is written: For thy sake we are put to death all the day long. We are accounted as sheep for the slaughter.)
37	Sed in his omnibus superamus propter eum qui dilexit nos.	But in all these things we overcome, because of him that hath loved us.
38	Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,	For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39	neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quæ est in Christo Jesu Domino nostro.	Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Romans 9

1	Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto :	I SPEAK the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost:
2	quoniam tristitia mihi magna est, et continuus dolor cordi meo.	That I have great sadness, and continual sorrow in my heart.
3	Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,	For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
4	qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :	Who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises:
5	quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.	Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6	Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ :	Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
7	neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen :	Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
8	id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine.	That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.
9	Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius.	For this is the word of promise: According to this time will I come; and Sara shall have a son.
10	Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.	And not only she. But when Rebecca also had conceived at once, of Isaac our father.
11	Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),	For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)
12	non ex operibus, sed ex vocante dictum est ei quia major serviet minori,	Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13	sicut scriptum est : Jacob dilexi, Esau autem odio habui.	As it is written: Jacob I have loved, but Esau I have hated.
14	Quid ergo dicemus ? numquid iniquitas apud Deum ? Absit.	What shall we say then? Is there injustice with God? God forbid.
15	Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor.	For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy.
16	Igitur non volentis, neque currentis, sed miserentis est Dei.	So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17	Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.	For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth.
18	Ergo cujus vult miseretur, et quem vult indurat.	Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
19	Dicis itaque mihi : Quid adhuc queritur ? voluntati enim ejus quis resistit ?	Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
20	O homo, tu quis es, qui respondeas Deo ? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic ?	O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21	an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ?	Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?
22	Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,	What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23	ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.	That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
24	Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,	Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.
25	sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.	As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy.
26	Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.	And it shall be, in the place where it was said unto them, You are not my people; there they shall be called the sons of the living God.
27	Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.	And Isaias crieth out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28	Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram :	For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
29	et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.	And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
30	Quid ergo dicemus ? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est.	What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.
31	Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.	But Israel, by following after the law of justice, is not come unto the law of justice.
32	Quare ? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis,	Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33	sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.	As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.

Romans 10

1	Fratres, voluntas quidem cordis mei, et obsecratio ad Deum, fit pro illis in salutem.	BRETHREN, the will of my heart, indeed, and my prayer to God, is for them unto salvation.
2	Testimonium enim perhibeo illis quod æmulationem Dei habent, sed non secundum scientiam.	For I bear them witness, that they have a zeal of God, but not according to knowledge.
3	Ignorantes enim justitiam Dei, et suam quærentes statuere, justitiæ Dei non sunt subjecti.	For they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God.
4	Finis enim legis, Christus, ad justitiam omni credenti.	For the end of the law is Christ, unto justice to every one that believeth.
5	Moyses enim scripsit, quoniam justitiam, quæ ex lege est, qui fecerit homo, vivet in ea.	For Moses wrote, that the justice which is of the law, the man that shall do it, shall live by it.
6	Quæ autem ex fide est justitia, sic dicit : Ne dixeris in corde tuo : Qui ascendet in cælum ? id est, Christum deducere :	But the justice which is of faith, speaketh thus: Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ down;
7	aut, Quis descendet in abyssum ? hoc est, Christum a mortuis revocare.	Or who shall descend into the deep? that is, to bring up Christ again from the dead.
8	Sed quid dicit Scriptura ? Prope est verbum in ore tuo, et in corde tuo : hoc est verbum fidei, quod prædicamus.	But what saith the scripture? The word is nigh thee, even in thy mouth, and in thy heart. This is the word of faith, which we preach.
9	Quia si confitearis in ore tuo Dominum Jesum, et in corde tuo credideris quod Deus illum suscitavit a mortuis, salvus eris.	For if thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10	Corde enim creditur ad justitiam : ore autem confessio fit ad salutem.	For, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation.
11	Dicit enim Scriptura : Omnis qui credit in illum, non confundetur.	For the scripture saith: Whosoever believeth in him, shall not be confounded.
12	Non enim est distinctio Judæi et Græci : nam idem Dominus omnium, dives in omnes qui invocant illum.	For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13	Omnis enim quicumque invocaverit nomen Domini, salvus erit.	For whosoever shall call upon the name of the Lord, shall be saved.
14	Quomodo ergo invocabunt, in quem non crediderunt ? aut quomodo credent ei, quem non audierunt ? quomodo autem audient sine prædicante ?	How then shall they call on him, in whom they have not believed? Or how shall they believe him, of whom they have not heard? And how shall they hear, without a preacher?
15	quomodo vero prædicabunt nisi mittantur ? sicut scriptum est : Quam speciosi pedes evangelizantium pacem, evangelizantium bona !	And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!
16	Sed non omnes obediunt Evangelio. Isaias enim dicit : Domine, quis credidit auditui nostro ?	But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17	Ergo fides ex auditu, auditus autem per verbum Christi.	Faith then cometh by hearing; and hearing by the word of Christ.
18	Sed dico : Numquid non audierunt ? Et quidem in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum.	But I say: Have they not heard? Yes, verily, their sound hath gone forth into all the earth, and their words unto the ends of the whole world.
19	Sed dico : Numquid Israël non cognovit ? Primus Moyses dicit : Ego ad æmulationem vos adducam in non gentem : in gentem insipientem, in iram vos mittam.	But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation; by a foolish nation I will anger you.
20	Isaias autem audet, et dicit : Inventus sum a non quærentibus me : palam apparui iis qui me non interrogabant.	But Isaias is bold, and saith: I was found by them that did not seek me: I appeared openly to them that asked not after me.
21	Ad Israël autem dicit : Tota die expandi manus meas ad populum non credentem, et contradicentem.	But to Israel he saith: All the day long have I spread my hands to a people that believeth not, and contradicteth me.

Romans 11

1	Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :	I SAY then: Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2	non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :	God hath not cast away his people, which he foreknew. Know you not what the scripture saith of Elias; how he calleth on God against Israel?
3	Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.	Lord, they have slain thy prophets, they have dug down thy altars; and I am left alone, and they seek my life.
4	Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.	But what saith the divine answer to him? I have left me seven thousand men, that have not bowed their knees to Baal.
5	Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.	Even so then at this present time also, there is a remnant saved according to the election of grace.
6	Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.	And if by grace, it is not now by works: otherwise grace is no more grace.
7	Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :	What then? That which Israel sought, he hath not obtained: but the election hath obtained it; and the rest have been blinded.
8	sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.	As it is written: God hath given them the spirit of insensibility; eyes that they should not see; and ears that they should not hear, until this present day.
9	Et David dicit : Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.	And David saith: Let their table be made a snare, and a trap, and a stumblingblock, and a recompense unto them.
10	Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.	Let their eyes be darkened, that they may not see: and bow down their back always.
11	Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.	I say then, have they so stumbled, that they should fall? God forbid. But by their offence, salvation is come to the Gentiles, that they may be emulous of them.
12	Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?	Now if the offence of them be the riches of the world, and the diminution of them, the riches of the Gentiles; how much more the fulness of them?
13	Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,	For I say to you, Gentiles: as long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14	si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.	If, by any means, I may provoke to emulation them who are my flesh, and may save some of them.
15	Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?	For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16	Quod si delibatio sancta est, et massa : et si radix sancta, et rami.	For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
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,	And if some of the branches be broken, and thou, being a wild olive, art ingrafted in them, and art made partaker of the root, and of the fatness of the olive tree,
18	noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.	Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
19	Dices ergo : Fracti sunt rami ut ego inserar.	Thou wilt say then: The branches were broken off, that I might be grafted in.
20	Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.	Well: because of unbelief they were broken off. But thou standest by faith: be not highminded, but fear.
21	Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.	For if God hath not spared the natural branches, fear lest perhaps he also spare not thee.
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.	See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness, otherwise thou also shalt be cut off.
23	Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.	And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
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 ?	For if thou wert cut out of the wild olive tree, which is natural to thee; and, contrary to nature, were grafted into the good olive tree; how much more shall they that are the natural branches, be grafted into their own olive tree?
25	Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,	For I would not have you ignorant, brethren, of this mystery, (lest you should be wise in your own conceits), that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26	et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.	And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob.
27	Et hoc illis a me testamentum : cum abstulero peccata eorum.	And this is to them my covenant: when I shall take away their sins.
28	Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.	As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29	Sine pœnitentia enim sunt dona et vocatio Dei.	For the gifts and the calling of God are without repentance.
30	Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :	For as you also in times past did not believe God, but now have obtained mercy, through their unbelief;
31	ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.	So these also now have not believed, for your mercy, that they also may obtain mercy.
32	Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.	For God hath concluded all in unbelief, that he may have mercy on all.
33	O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !	O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34	Quis enim cognovit sensum Domini ? aut quis consiliarius ejus fuit ?	For who hath known the mind of the Lord? Or who hath been his counsellor?
35	aut quis prior dedit illi, et retribuetur ei ?	Or who hath first given to him, and recompense shall be made him?
36	Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.	For of him, and by him, and in him, are all things: to him be glory for ever. Amen.

Romans 12

1	Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.	I BESEECH you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2	Et nolite conformari huic sæculo, sed reformamini in novitate sensus vestri : ut probetis quæ sit voluntas Dei bona, et beneplacens, et perfecta.	And be not conformed to this world; but be reformed in the newness of your mind, that you may prove what is the good, and the acceptable, and the perfect will of God.
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.	For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety, and according as God hath divided to every one the measure of faith.
4	Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent :	For as in one body we have many members, but all the members have not the same office:
5	ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.	So we being many, are one body in Christ, and every one members one of another.
6	Habentes autem donationes secundum gratiam, quæ data est nobis, differentes : sive prophetiam secundum rationem fidei,	And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7	sive ministerium in ministrando, sive qui docet in doctrina,	Or ministry, in ministering; or he that teacheth, in doctrine;
8	qui exhortatur in exhortando, qui tribuit in simplicitate, qui præest in sollicitudine, qui miseretur in hilaritate.	He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9	Dilectio sine simulatione : odientes malum, adhærentes bono :	Let love be without dissimulation. Hating that which is evil, cleaving to that which is good.
10	caritate fraternitatis invicem diligentes : honore invicem prævenientes :	Loving one another with the charity of brotherhood, with honour preventing one another.
11	sollicitudine non pigri : spiritu ferventes : Domino servientes :	In carefulness not slothful. In spirit fervent. Serving the Lord.
12	spe gaudentes : in tribulatione patientes : orationi instantes :	Rejoicing in hope. Patient in tribulation. Instant in prayer.
13	necessitatibus sanctorum communicantes : hospitalitatem sectantes.	Communicating to the necessities of the saints. Pursuing hospitality.
14	Benedicite persequentibus vos : benedicite, et nolite maledicere.	Bless them that persecute you: bless, and curse not.
15	Gaudere cum gaudentibus, flere cum flentibus :	Rejoice with them that rejoice; weep with them that weep.
16	idipsum invicem sentientes : non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos :	Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17	nulli malum pro malo reddentes : providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus.	To no man rendering evil for evil. Providing good things, not only in the sight of God, but also in the sight of all men.
18	Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes :	If it be possible, as much as is in you, have peace with all men.
19	non vosmetipsos defendentes carissimi, sed date locum iræ. Scriptum est enim : Mihi vindicta : ego retribuam, dicit Dominus.	Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20	Sed si esurierit inimicus tuus, ciba illum : si sitit, potum da illi : hoc enim faciens, carbones ignis congeres super caput ejus.	But if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21	Noli vinci a malo, sed vince in bono malum.	Be not overcome by evil, but overcome evil by good.

Romans 13

1	Omnis anima potestatibus sublimioribus subdita sit : non est enim potestas nisi a Deo : quæ autem sunt, a Deo ordinatæ sunt.	LET every soul be subject to higher powers: for there is no power but from God: and those that are, are ordained of God.
2	Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt :	Therefore he that resisteth the power, resisteth the ordinance of God. And they that resist, purchase to themselves damnation.
3	nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem ? Bonum fac : et habebis laudem ex illa :	For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
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.	For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5	Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam.	Wherefore be subject of necessity, not only for wrath, but also for conscience’ sake.
6	Ideo enim et tributa præstatis : ministri enim Dei sunt, in hoc ipsum servientes.	For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7	Reddite ergo omnibus debita : cui tribulatum, tributum : cui vectigal, vectigal : cui timorem, timorem : cui honorem, honorem.	Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8	Nemini quidquam debeatis, nisi ut invicem diligatis : qui enim diligit proximum, legem implevit.	Owe no man any thing, but to love one another. For he that loveth his neighbour, hath fulfilled the law.
9	Nam : non adultaberis : 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.	For Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal, Thou shalt not bear false witness: Thou shalt not covet: and if there be any other commandment, it is comprised in this word, Thou shalt love thy neighbour as thyself.
10	Dilectio proximi malum non operatur. Plenitudo ergo legis est dilectio.	The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11	Et hoc scientes tempus : quia hora est jam nos de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus.	And that knowing the season; that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12	Nox præcessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis.	The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light.
13	Sicut in die honeste ambulemus : non in comessationibus, et ebrietatibus, non in cubilibus, et impudicitiis, non in contentione, et æmulatione :	Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy:
14	sed induamini Dominum Jesum Christum, et carnis curam ne feceritis in desideriis.	But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences.

Romans 14

1	Infirmum autem in fide assumite, non in disceptationibus cogitationum.	NOW him that is weak in faith, take unto you: not in disputes about thoughts.
2	Alius enim credit se manducare omnia : qui autem infirmus est, olus manducet.	For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3	Is qui manducat, non manducantem non spernat : et qui non manducat, manducantem non judicet : Deus enim illum assumpsit.	Let not him that eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4	Tu quis es, qui judicas alienum servum ? domino suo stat, aut cadit : stabit autem : potens est enim Deus statuere illum.	Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5	Nam alius judicat diem inter diem : alius autem judicat omnem diem : unusquisque in suo sensu abundet.	For one judgeth between day and day: and another judgeth every day: let every man abound in his own sense.
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.	He that regardeth the day, regardeth it unto the Lord. And he that eateth, eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not, and giveth thanks to God.
7	Nemo enim nostrum sibi vivit, et nemo sibi moritur.	For none of us liveth to himself; and no man dieth to himself.
8	Sive enim vivemus, Domino vivimus : sive morimur, Domino morimur. Sive ergo vivimus, sive morimur, Domini sumus.	For whether we live, we live unto the Lord; or whether we die, we die unto the Lord. Therefore, whether we live, or whether we die, we are the Lord’s.
9	In hoc enim Christus mortuus est, et resurrexit : ut et mortuorum et vivorum dominetur.	For to this end Christ died and rose again; that he might be Lord both of the dead and of the living.
10	Tu autem quid judicas fratrem tuum ? aut tu quare spernis fratrem tuum ? omnes enim stabimus ante tribunal Christi.	But thou, why judgest thou thy brother? or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11	Scriptum est enim : Vivo ego, dicit Dominus, quoniam mihi flectetur omne genu : et omnis lingua confitebitur Deo.	For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12	Itaque unusquisque nostrum pro se rationem reddet Deo.	Therefore every one of us shall render account to God for himself.
13	Non ergo amplius invicem judicemus : sed hoc judicate magis, ne ponatis offendiculum fratri, vel scandalum.	Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14	Scio, et confido in Domino Jesu, quia nihil commune per ipsum, nisi ei qui existimat quid commune esset, illi commune est.	I know, and am confident in the Lord Jesus, that nothing is unclean of itself; but to him that esteemeth any thing to be unclean, to him it is unclean.
15	Si enim propter cibum frater tuus contristatur, jam non secundum caritatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est.	For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16	Non ergo blasphemetur bonum nostrum.	Let not then our good be evil spoken of.
17	Non est enim regnum Dei esca et potus : sed justitia, et pax, et gaudium in Spiritu Sancto :	For the kingdom of God is not meat and drink; but justice, and peace, and joy in the Holy Ghost.
18	qui enim in hoc servit Christo, placet Deo, et probatus est hominibus.	For he that in this serveth Christ, pleaseth God, and is approved of men.
19	Itaque quæ pacis sunt, sectemur : et quæ ædificationis sunt, in invicem custodiamus.	Therefore let us follow after the things that are of peace; and keep the things that are of edification one towards another.
20	Noli propter escam destruere opus Dei, omnia quidem sunt munda : sed malum est homini, qui per offendiculum manducat.	Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21	Bonum est non manducare carnem, et non bibere vinum, neque in quo frater tuus offenditur, aut scandalizatur, aut infirmatur.	It is good not to eat flesh, and not to drink wine, nor any thing whereby thy brother is offended, or scandalized, or made weak.
22	Tu fidem habes ? penes temetipsum habe coram Deo. Beatus qui non judicat semetipsum in eo quod probat.	Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23	Qui autem discernit, si manducaverit, damnatus est : quia non ex fide. Omne autem, quod non est ex fide, peccatum est.	But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.

Romans 15

1	Debemus autem nos firmiores imbecillitates infirmorum sustinere, et non nobis placere.	NOW we that are stronger, ought to bear the infirmities of the weak, and not to please ourselves.
2	Unusquisque vestrum proximo suo placeat in bonum, ad ædificationem.	Let every one of you please his neighbour unto good, to edification.
3	Etenim Christus non sibi placuit, sed sicut scriptum est : Improperia improperantium tibi ceciderunt super me.	For Christ did not please himself, but as it is written: The reproaches of them that reproached thee, fell upon me.
4	Quæcumque enim scripta sunt, ad nostram doctrinam scripta sunt : ut per patientiam, et consolationem Scripturarum, spem habeamus.	For what things soever were written, were written for our learning: that through patience and the comfort of the scriptures, we might have hope.
5	Deus autem patientiæ et solatii det vobis idipsum sapere in alterutrum secundum Jesum Christum :	Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ:
6	ut unanimes, uno ore honorificetis Deum et patrem Domini nostri Jesu Christi.	That with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ.
7	Propter quod suscipite invicem, sicut et Christus suscepit vos in honorem Dei.	Wherefore receive one another, as Christ also hath received you unto the honour of God.
8	Dico enim Christum Jesum ministrum fuisse circumcisionis propter veritatem Dei, ad confirmandas promissiones patrum :	For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.
9	gentes autem super misericordia honorare Deum, sicut scriptum est : Propterea confitebor tibi in gentibus, Domine, et nomini tuo cantabo.	But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name.
10	Et iterum dicit : Lætamini gentes cum plebe ejus.	And again he saith: Rejoice, ye Gentiles, with his people.
11	Et iterum : Laudate omnes gentes Dominum : et magnificate eum omnes populi.	And again: Praise the Lord, all ye Gentiles; and magnify him, all ye people.
12	Et rursus Isaias ait : Erit radix Jesse, et qui exsurget regere gentes, in eum gentes sperabunt.	And again Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13	Deus autem spei repleat vos omni gaudio, et pace in credendo : ut abundetis in spe, et virtute Spiritus Sancti.	Now the God of hope fill you with all joy and peace in believing; that you may abound in hope, and in the power of the Holy Ghost.
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.	And I myself also, my brethren, am assured of you, that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15	Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens : propter gratiam, quæ data est mihi a Deo,	But I have written to you, brethren, more boldly in some sort, as it were putting you in mind: because of the grace which is given me from God.
16	ut sim minister Christi Jesu in gentibus : sanctificans Evangelium Dei, ut fiat oblatio gentium accepta, et sanctificata in Spiritu Sancto.	That I should be the minister of Christ Jesus among the Gentiles; sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17	Habeo igitur gloriam in Christo Jesu ad Deum.	I have therefore glory in Christ Jesus towards God.
18	Non enim audeo aliquid loqui eorum, quæ per me non efficit Christus in obedientiam gentium, verbo et factis :	For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19	in virtute signorum, et prodigiorum, in virtute Spiritus Sancti : ita ut ab Jerusalem per circuitum usque ad Illyricum repleverim Evangelium Christi.	By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about as far as unto Illyricum, I have replenished the gospel of Christ.
20	Sic autem prædicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum ædificarem :	And I have so preached this gospel, not where Christ was named, lest I should build upon another man’s foundation.
21	sed sicut scriptum est : Quibus non est annuntiatum de eo, videbunt : et qui non audierunt, intelligent.	But as it is written: They to whom he was not spoken of, shall see, and they that have not heard shall understand.
22	Propter quod et impediebar plurimum venire ad vos, et prohibitus sum usque adhuc.	For which cause also I was hindered very much from coming to you, and have been kept away till now.
23	Nunc vero ulterius locum non habens in his regionibus, cupiditatem autem habens veniendi ad vos ex multis jam præcedentibus annis :	But now having no more place in these countries, and having a great desire these many years past to come unto you,
24	cum in Hispaniam proficisci cœpero, spero quod præteriens videam vos, et a vobis deducar illuc, si vobis primum ex parte fruitus fuero.	When I shall begin to take my journey into Spain, I hope that as I pass, I shall see you, and be brought on my way thither by you, if first, in part, I shall have enjoyed you:
25	Nunc igitur proficiscar in Jerusalem ministrare sanctis.	But now I shall go to Jerusalem, to minister unto the saints.
26	Probaverunt enim Macedonia et Achaia collationem aliquam facere in pauperes sanctorum, qui sunt in Jerusalem.	For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27	Placuit enim eis : et debitores sunt eorum. Nam si spiritualium eorum participes facti sunt gentiles, debent et in carnalibus ministrare illis.	For it hath pleased them; and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28	Hoc igitur cum consummavero, et assignavero eis fructum hunc, per vos proficiscar in Hispaniam.	When therefore I shall have accomplished this, and consigned to them this fruit, I will come by you into Spain.
29	Scio autem quoniam veniens ad vos, in abundantia benedictionis Evangelii Christi veniam.	And I know, that when I come to you, I shall come in the abundance of the blessing of the gospel of Christ.
30	Obsecro ergo vos fratres per Dominum nostrum Jesum Christum, et per caritatem Sancti Spiritus, ut adjuvetis me in orationibus vestris pro me ad Deum,	I beseech you therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31	ut liberer ab infidelibus, qui sunt in Judæa, et obsequii mei oblatio accepta fiat in Jerusalem sanctis,	That I may be delivered from the unbelievers that are in Judea, and that the oblation of my service may be acceptable in Jerusalem to the saints.
32	ut veniam ad vos in gaudio per voluntatem Dei, et refrigerer vobiscum.	That I may come to you with joy, by the will of God, and may be refreshed with you.
33	Deus autem pacis sit cum omnibus vobis. Amen.	Now the God of peace be with you all. Amen.

Romans 16

1	Commendo autem vobis Phœben sororem nostram, quæ est in ministerio ecclesiæ, quæ est in Cenchris :	AND I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2	ut eam suscipiatis in Domino digne sanctis : et assistatis ei in quocumque negotio vestri indiguerit : etenim ipsa quoque astitit multis, et mihi ipsi.	That you receive her in the Lord as becometh saints; and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3	Salutate Priscam et Aquilam, adjutores meos in Christo Jesu	Salute Prisca and Aquila, my helpers in Christ Jesus,
4	(qui pro anima mea suas cervices supposuerunt : quibus non solus ego gratias ago, sed et cunctæ ecclesiæ gentium),	(Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles,)
5	et domesticam ecclesiam eorum. Salutate Epænetum dilectum mihi, qui est primitivus Asiæ in Christo.	And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6	Salutate Mariam, quæ multum laboravit in vobis.	Salute Mary, who hath laboured much among you.
7	Salutate Andronicum et Juniam, cognatos, et concaptivos meos : qui sunt nobiles in Apostolis, qui et ante me fuerunt in Christo.	Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8	Salutate Ampliatum dilectissimum mihi in Domino.	Salute Ampliatus, most beloved to me in the Lord.
9	Salutate Urbanum adjutorem nostrum in Christo Jesu, et Stachyn dilectum meum.	Salute Urbanus, our helper in Christ Jesus, and Stachys, my beloved.
10	Salutate Apellen probum in Christo.	Salute Apelles, approved in Christ.
11	Salutate eos qui sunt ex Aristoboli domo. Salutate Herodionem cognatum meum. Salutate eos qui sunt ex Narcisi domo, qui sunt in Domino.	Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12	Salutate Tryphænam et Tryphosam, quæ laborant in Domino. Salutate Persidem carissimam, quæ multum laboravit in Domino.	Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13	Salutate Rufum electum in Domino, et matrem ejus, et meam.	Salute Rufus, elect in the Lord, and his mother and mine.
14	Salutate Asyncritum, Phlegontem, Hermam, Patrobam, Hermen, et qui cum eis sunt, fratres.	Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren that are with them.
15	Salutate Philologum et Juliam, Nereum, et sororem ejus, et Olympiadem, et omnes qui cum eis sunt, sanctos.	Salute Philologus and Julia, Nereus and his sister, and Olympias; and all the saints that are with them.
16	Salutate invicem in osculo sancto. Salutant vos omnes ecclesiæ Christi.	Salute one another with an holy kiss. All the churches of Christ salute you.
17	Rogo autem vos fratres, ut observetis eos qui dissensiones et offendicula, præter doctrinam, quam vos didicistis, faciunt, et declinate ab illis.	Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned, and avoid them.
18	Hujuscemodi enim Christo Domino nostro non serviunt, sed suo ventri : et per dulces sermones et benedictiones seducunt corda innocentium.	For they that are such, serve not Christ our Lord, but their own belly; and by pleasing speeches and good words, seduce the hearts of the innocent.
19	Vestra enim obedientia in omnem locum divulgata est. Gaudeo igitur in vobis. Sed volo vos sapientes esse in bono, et simplices in malo.	For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good, and simple in evil.
20	Deus autem pacis conterat Satanam sub pedibus vestris velociter. Gratia Domini nostri Jesu Christi vobiscum.	And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21	Salutat vos Timotheus adjutor meus, et Lucius, et Jason, et Sosipater cognati mei.	Timothy, my fellow labourer, saluteth you, and Lucius, and Jason, and Sosipater, my kinsmen.
22	Saluto vos ego Tertius, qui scripsi epistolam, in Domino.	I Tertius, who wrote this epistle, salute you in the Lord.
23	Salutat vos Cajus hospes meus, et universa ecclesia. Salutat vos Erastus arcarius civitatis, et Quartus, frater.	Caius, my host, and the whole church, saluteth you. Erastus, the treasurer of the city, saluteth you, and Quartus, a brother.
24	Gratia Domini nostri Jesu Christi cum omnibus vobis. Amen.	The grace of our Lord Jesus Christ be with you all. Amen.
25	Ei autem, qui potens est vos confirmare juxta Evangelium meum, et prædicationem Jesu Christi, secundum revelationem mysterii temporibus æternis taciti	Now to him that is able to establish you, according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret from eternity,
26	(quod nunc patefactum est per Scripturas prophetarum secundum præceptum æterni Dei, ad obeditionem fidei), in cunctis gentibus cogniti,	(Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith,) known among all nations;
27	soli sapienti Deo, per Jesum Christum, cui honor et gloria in sæcula sæculorum. Amen.	To God the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.