Pauli ad Romanos

Epistula ad Romanos 1

1:1 Paulus, Paulus servus Iesu Christi, vocatus Apostolus, segregatus in Evangelium Dei,
1:2 quod ante promiserat, per Prophetas suos, in Scripturis sanctis,
1:3 de Filio suo, qui factus est ei ex semine David secundum carnem,
1:4 Filius Dei, qui praedestinatus in virtute secundum Spiritum sanctificationis ex resurrectione mortuorum, Dominum nostrum Iesum Christum,
1:5 per quem accepimus gratiam et apostolatum, propter nomen eius, ad obediendum fidei in omnibus gentibus,
1:6 quibus estis et vos vocati Iesu Christi:
1:7 Omnibus qui sunt Romae, dilectis Dei, vocatis sanctis. Gratia vobis,, et pacem, a Deo Patre nostro et Domino Iesu Christo.
1:8 Certe, I give thanks to my God, per Iesum Christum, first for all of you, because your faith is being announced throughout the entire world.
1:9 For God is my witness, whom I serve in my spirit by the Gospel of his Son, that without ceasing I have kept a remembrance of you
1:10 always in my prayers, pleading that in some way, at some time, I may have a prosperous journey, within the will of God, to come to you.
1:11 For I long to see you, so that I may impart to you a certain spiritual grace to strengthen you,
1:12 specie, to be consoled together with you through that which is mutual: your faith and mine.
1:13 But I want you to know, fratres, that I have often intended to come to you, (though I have been hindered even to the present time) so that I might obtain some fruit among you also, just as also among the other Gentiles.
1:14 To the Greeks and to the uncivilized, to the wise and to the foolish, I am in debt.
1:15 So within me there is a prompting to evangelize to you also who are at Rome.
1:16 Non enim erubesco evangelium. Non enim erubesco evangelium virtus enim Dei est in salutem omni credenti, Judæo primum,, et Graeco.
1:17 Justitia enim Dei in eo revelatur, ex fide in fidem, sicut scriptum erat: "Iustus autem ex fide vivit."
1:18 Revelatur enim ira Dei de caelo super omnem impietatem et iniustitiam hominum eorum, qui veritatem Dei in iniustitia detinent arcent.
1:19 Quia quod notum est Dei manifestum est in illis. Deus enim illis manifestavit.
1:20 Invisibilia enim ipsius enim esse conspicitur, enim ipsius a creatura mundi, per ea quae facta sunt intellecta conspiciuntur; similiter et sempiternam virtutem, et divinitatem,, ita ut sint inexcusabiles.
1:21 Quamvis enim Deum cognoverant,, non glorificet autem Deum, nec gratias agere. Instead, ipsi attenuaretur in cogitationibus suis, et obscuratum est insipiens cor eorum.
1:22 Quia, dum praedicantem se esse sapientes, stulti facti sunt.
1:23 Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis,, et volucrum, et quattuor-tripodes iumentis, et a serpentibus perierunt.
1:24 Ob hanc causam, Tradidit illos Deus in desideria cordis eorum in inmunditiam, ut contumeliis afficiant corpora sua in semetipsis indignitates.
1:25 Qui commutaverunt veritatem Dei in mendacio. Et coluerunt et servierunt creaturae, potius quam creatori, qui est benedictus in saecula saeculorum. Amen.
1:26 Propter hoc, God handed them over to shameful passions. For example, their females have exchanged the natural use of the body for a use which is against nature.
1:27 Et similiter, the males also, abandoning the natural use of females, have burned in their desires for one another: males doing with males what is disgraceful, and receiving within themselves the recompense that necessarily results from their error.
1:28 And since they did not prove to have God by knowledge, God handed them over to a morally depraved way of thinking, so that they might do those things which are not fitting:
1:29 having been completely filled with all iniquity, malitia, fornicatio,, avarice, wickedness; full of envy, caedes, contentio, deceit, spite, gossiping;
1:30 slanderous, hateful toward God, abusive, arrogant, self-exalting, devisers of evil, disobedient to parents,
1:31 foolish, disorderly; without affection, without fidelity, without mercy.
1:32 Et haec, though they had known the justice of God, did not understand that those who act in such a manner are deserving of death, and not only those who do these things, but also those who consent to what is done.

Epistula ad Romanos 2

2:1 Ob hanc causam, O hominem, quisque quod inexcusabilis es, qui iudicas. In quo enim iudicas alterum, teipsum condemnas. Eadem enim agis qui iudicas.
2:2 Scimus enim quoniam iudicium Dei est secundum veritatem in eos qui talia agunt.
2:3 Autem, O hominem, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei putas?
2:4 An divitias bonitatis eius et patientiae et longanimitatis contemnis?? An ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
2:5 Secundum autem duritiam tuam, et impœnitens cor,, thesaurizas tibi iram conversi sunt propter te, in die irae et revelationis iusti iudicii Dei.
2:6 Qui reddet unicuique secundum opera eius:
2:7 Iis qui, secundum patientiam boni operis, boni operis gloriam et honorem et incorruptionem quaerentibus, certe, vicissitudinem ipse retribuet vitam aeternam.
2:8 His autem qui ex contentione et qui non acquiescunt veritati,, sed credunt autem iniquitati, vicissitudinem ipse retribuet ira et indignatio.
2:9 Tribulatio, et angustia in omnem animam hominis operantis malum,: Judæo primum,, et Graeco.
2:10 Gloria autem et honor et pax omni operanti bonum,: Judæo primum,, et Graeco.
2:11 Non est enim personarum acceptio apud Deum.
2:12 For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
2:13 For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
2:14 For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
2:15 For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
2:16 unto the day when God shall judge the hidden things of men, per Iesum Christum, secundum Evangelium meum,.
2:17 But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
2:18 and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
2:19 you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
2:20 an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
2:21 As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
2:22 You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
2:23 You would glory in the law, but through a betrayal of the law you dishonor God.
2:24 (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
2:25 Certe, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
2:26 Itaque, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
2:27 And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
2:28 For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in carne.
2:29 But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, sed Dei.

Epistula ad Romanos 3

3:1 Sic ergo, what more is the Jew, or what is the usefulness of circumcision?
3:2 Much in every way: Primo, certe, because the eloquence of God was entrusted to them.
3:3 But what if some of them have not believed? Shall their unbelief nullify the faith of God? Non ita!
3:4 For God is truthful, but every man is deceitful; sicut scriptum erat: "Ergo, you are justified in your words, and you will prevail when you give judgment.”
3:5 But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
3:6 (I am speaking in human terms.) Non ita! Aliter, how would God judge this world?
3:7 For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
3:8 And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.
3:9 Quid ergo est? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,
3:10 sicut scriptum erat: “There is no one who is just.
3:11 There is no one who understands. There is no one who seeks God.
3:12 All have gone astray; together they have become useless. There is no one who does good; there is not even one.
3:13 Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.
3:14 Their mouth is full of curses and bitterness.
3:15 Their feet are swift to shed blood.
3:16 Grief and unhappiness are in their ways.
3:17 And the way of peace they have not known.
3:18 There is no fear of God before their eyes.”
3:19 But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.
3:20 For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
3:21 Nunc autem, sine lege, Iustitia enim Dei in, quod Lex et Prophetae testimonium, manifestata.
3:22 Et iustitia Dei, licet fidem Iesu Christi, in omnes et super omnes qui credunt in eum. Non enim est distinctio.
3:23 Omnes enim peccaverunt et egent gloriam Dei.
3:24 Iustificati gratis per gratiam ipsius per redemptionem quae est nobis in Christo Iesu qui,
3:25 quem proposuit Deus propitiationem, per fidem in sanguine ipsius, ad ostensionem iustitiæ suæ propter remissionem præcedentium delictorum,
3:26 et in sustentatione Dei, ad ostensionem iustitiae eius in hoc tempore, ut sit ipse iustus et iustificans eum qui ex fide est Iesu.
3:27 Sic ergo, ubi est gloriatio tua? Est ergo gloriatio exclusa. Per quam legem factorum? Quia ex operibus? No, sed per legem fidei.
3:28 Arbitramur enim iustificari hominem per fidem, sine operibus legis.
3:29 An Iudaeorum Deus tantum nonne et gentium? Sc Sed contra est, et gentium.
3:30 Quoniam quidem unus est Deus, qui justificat circumcisionem ex fide et praeputium per fidem.
3:31 Are we then destroying the law through faith? Non ita! Instead, we are making the law stand.

Epistula ad Romanos 4

4:1 Sic ergo, Quid ergo dicemus invenisse Abraham, patrem nostrum secundum carnem??
4:2 Si enim Abraham ex operibus iustificatus, habet gloriam, sed non apud Deum.
4:3 Quid enim scriptura dicit? "Credidit Abram Deo, et reputatum est illi ad justitiam. "
4:4 Ei autem, qui operatur, merces non imputatur secundum gratiam,, sed secundum debitum.
4:5 Verumtamen, nam qui non operatur, credenti autem in eum qui iustificat impium,, reputatur fides eius ad iustitiam, secundum propositum gratiae Dei.
4:6 Similiter, Et David dicit beatitudinem hominis, cui Deus accepto fert iustitiam sine operibus:
4:7 "Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
4:8 Beatus vir cui non imputavit Dominus peccatum. "
4:9 Does this blessedness, ergo, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
4:10 But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:11 For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,
4:12 and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.
4:13 Enim per legem promissio Abrahae, et semini eius, ut heres esset mundi, Non enim per legem, sed per iustitiam fidei.
4:14 For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
4:15 For the law works unto wrath. And where there is no law, there is no law-breaking.
4:16 Propter hoc, Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, qui non solum legis, sed et ei qui ex fide est Abrahae, Deum, qui est pater omnium nostrum,
4:17 in quem crediderunt, qui vivificat mortuos, et vocat ea quae non sunt, quod. Scriptum est enim:: "Quia patrem multarum gentium posui te. '
4:18 Et credidit, cum contra spem in spem, ut fieret pater multarum gentium, secundum quod dictum est ei: "Sic erit semen tuum".
4:19 And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.
4:20 Tum, in repromissione etiam Dei, cuius pacti non dubitavit diffidentia, sed confortatus est fide, dans gloriam Deo:,
4:21 plenissime sciens quia quaecumque promisit, potens est et facere.
4:22 Et ob hanc causam, et reputatum est illi ad iustitiam.
4:23 Non est autem scriptum, quia reputatum est illi ad iustitiam, non solum pro illo patiamini,
4:24 sed etiam propter nos. Nam nos quibus reputabitur, credentibus in eum qui suscitavit Iesum Dominum nostrum a mortuis,
4:25 qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.

Epistula ad Romanos 5

5:1 Ergo, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.
5:2 For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.
5:3 Non solum autem:, but we also find glory in tribulation, knowing that tribulation exercises patience,
5:4 and patience leads to proving, yet truly proving leads to hope,
5:5 spes autem non confundit, quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum,, qui datus est nobis.
5:6 Sed quid enim Christus, cum adhuc infirmi essemus, in tempore tritici mensuram, pati pro impiis mortuus est?
5:7 Sed dicet Vix enim pro iusto quis moritur velit, exempli gratia, forsitan quis audeat mori pro bono.
5:8 Autem suam caritatem Deus in nos quoniam, dum adhuc peccatores essemus, in tempore tritici mensuram,
5:9 Christus pro nobis mortuus est. Ergo, reconciliati sumus Deo per mortem Filii eius, eoque magis, salvi erimus ab ira per ipsum.
5:10 Si essemus, reconciliati sumus Deo per mortem Filii eius, cum adhuc peccatores essemus inimici, eoque magis, reconciliati, salvi erimus in vita ipsius.
5:11 Non solum autem:, sed et gloriamur in Deo per Dominum nostrum Iesum Christum, per quem nunc reconciliationem accepimus.
5:12 Ergo, Sicut enim per unum hominem peccatum in hunc mundum intravit, et per peccatum, mortem; ita in omnes homines mors pertransiit, ut quicumque in lege peccaverunt.
5:13 For even before the law, sin was in the world, but sin was not imputed while the law did not exist.
5:14 Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.
5:15 Sed non sicut delictum, ita et donum. Si enim unius delicto, multi mortui sunt:, sed multo magis ut, gratia unius, Iesus Christus, habet enim gratia Dei et donum in plures abundavit.
5:16 And the sin through one is not entirely like the gift. Nam utique dolebat, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.
5:17 nam etsi, enim unius delicto, mors regnavit per unum:, ita multo magis abundantiam gratiae et qui, utrumque donum Dei, et justitiam, in vita regnabunt per unum Jesum Christum.
5:18 Ergo, ut sicut per unius delictum, omnes homines in condemnationem, sic et per unius justitiam, omnes homines in iustificationem vitae.
5:19 Quia, sicut enim per inoboedientiam unius hominis, peccatores constituti sunt multi:, ita et per obedientiam unius hominis,, iusti constituentur multi.
5:20 Lex autem subintravit ut abundaret delictum, ut ita. At ubi autem abundavit delictum, superabundavit gratia.
5:21 Sic ergo, ut sicut regnavit peccatum in morte, ita et gratia regnet per justitiam in vitam æternam,, Per Dominum nostrum Jesum Christum.

Epistula ad Romanos 6

6:1 So what shall we say? Should we remain in sin, so that grace may abound?
6:2 Non ita! For how can we who have died to sin still live in sin?
6:3 Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?
6:4 For through baptism we have been buried with him into death, ut, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.
6:5 For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.
6:6 For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, et praeterea, so that we may no longer serve sin.
6:7 For he who has died has been justified from sin.
6:8 Now if we have died with Christ, we believe that we shall also live together with Christ.
6:9 For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.
6:10 For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.
6:11 Itaque, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
6:12 Ergo, non ergo regnet peccatum in vestro mortali corpore, utinam ut oboediatis concupiscentiis.
6:13 Sed neque exhibeatis membra vestra arma iniquitatis peccato. Instead, exhibete vos Deo, tamquam ex mortuis viventes post mortem, et exhibeatis membra vestra arma iustitiae Deo.
6:14 Peccatum enim vobis non dominabitur. Quoniam non estis sub lege, sed sub gratia.
6:15 Quid ergo est? Si peccabimus, quoniam non sumus sub lege, sed sub gratia? Non ita!
6:16 Nescitis quoniam cui exhibetis vos vos servos ad obediendum? Servi estis eius, cui obeditis: utrum peccatum est, ad mortem, sive obeditionis, ad justitiam.
6:17 Sed gratias ago Deo quod, quod fuistis servi peccati,, nunc obedistis autem ex corde in eam formam doctrinae in qua traditi estis.
6:18 Liberati autem a peccato,, facti sumus servis aequitatis.
6:19 Humanum dico propter infirmitatem loquor carnis vestrae. Sicut enim exhibuistis membra vestra servire immunditiae et iniquitati, propter iniquitatem, sic ergo membra vestra servire iustitiae in cessit, propter sanctificationem.
6:20 Quamvis enim servi essetis peccati, liberi fuistis iustitiae.
6:21 Quem ergo fructum habuistis tunc, in illis, in quibus nunc erubescitis? Nam finis illorum mors!.
6:22 Verumtamen, nunc vero liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctificationem, et finem vero vitam aeternam.
6:23 Stipendia peccati mors. Gratia autem Dei vita aeterna in Christo Iesu Domino nostro.

Epistula ad Romanos 7

7:1 Or do you not know, fratres, (now I am speaking to those who know the law) that the law has dominion over a man only so long as he lives?
7:2 For example, a woman who is subject to a husband is obligated by the law while her husband lives. But when her husband has died, she is released from the law of her husband.
7:3 Ergo, while her husband lives, if she has been with another man, she should be called an adulteress. But when her husband has died, she is freed from the law of her husband, such that, if she has been with another man, she is not an adulteress.
7:4 Itaque, fratres mei, you also have become dead to the law, through the body of Christ, so that you may be another one who has risen from the dead, in order that we may bear fruit for God.
7:5 For when we were in the flesh, the passions of sins, which were under the law, operated within our bodies, so as to bear fruit unto death.
7:6 But now we have been released from the law of death, by which we were being held, so that now we may serve with a renewed spirit, and not in the old way, by the letter.
7:7 What should we say next? Is the law sin? Non ita! But I do not know sin, except through the law. For example, I would not have known about coveting, unless the law said: “You shall not covet.”
7:8 But sin, receiving an opportunity through the commandment, wrought in me all manner of coveting. For apart from the law, sin was dead.
7:9 Now I lived for some time apart from the law. But when the commandment had arrived, sin was revived,
7:10 and I died. And the commandment, which was unto life, was itself found to be unto death for me.
7:11 For sin, receiving an opportunity through the commandment, seduced me, et, through the law, sin killed me.
7:12 Itaque, the law itself is indeed holy, and the commandment is holy and just and good.
7:13 Then was what is good made into death for me? Non ita! But rather sin, in order that it might be known as sin by what is good, wrought death in me; so that sin, through the commandment, might become sinful beyond measure.
7:14 For we know that the law is spiritual. But I am carnal, having been sold under sin.
7:15 For I do things that I do not understand. Non enim quod volo facio bonum. But the evil that I hate is what I do.
7:16 Ita, when I do what I do not want to do, I am in agreement with the law, that the law is good.
7:17 But I am then acting not according to the law, but according to the sin which lives within me.
7:18 Scio enim quia non habitat in me bonum, quod est, in carne mea,. Nam velle adiacet mihi, perficere autem bonum, quod, Non potero.
7:19 Non enim quod volo facio bonum. Sed instead, Nolo quod nolo malum hoc facere.
7:20 Quod si facere nolueris, faciam id quod sum, iam non ego operor illud I, sed quod habitat in me peccatum.
7:21 Itaque, Invenio igitur legem,, volenti mihi facere bonum per se ipsum, sed malum est in latere me.
7:22 Condelector enim legi Dei, secundum interiorem hominem.
7:23 Sed video autem aliam legem in membris meis, repugnantem legi mentis meae,, et captivantem me in lege peccati quae est in membris meis.
7:24 Infelix ego homo sum, quis me liberabit de corpore mortis huius?
7:25 Gratia Dei, per Iesum Christum Dominum nostrum! Ergo, Ego ipse mente servio legi Dei; sed cum carne, in lege peccati,.

Epistula ad Romanos 8

8:1 Ergo, Nihil ergo nunc damnationis est iis qui sunt in Christo Iesu, qui non secundum carnem ambulant.
8:2 Lex enim Spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis.
8:3 Quamvis enim impossibile erat legis, quia infirmabatur per carnem, Deus Filium suum mittens in similitudinem carnis peccati et de peccato, damnavit peccatum in carne,
8:4 ut iustificatio legis impleretur in nobis. Non enim secundum carnem ambulemus, sed secundum Spiritum.
8:5 Qui vero secundum carnem sunt quae carnis sunt, sapiunt. Qui vero secundum spiritum sunt, quae sunt spiritus.
8:6 Nam prudentia carnis mors prudentia. Prudentia autem spiritus, vita et pax.
8:7 Quoniam sapientia carnis inimica est Deo:. Legi enim Dei non subicitur nec enim, nec enim potest.
8:8 Qui autem in carne sunt, Deo placere non possunt.
8:9 Vos autem in carne non estis, sed in spiritu, si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, et non pertinet ad eum.
8:10 Si autem Christus in vobis est, corpus quidem mortuum est, de peccato, spiritus vero vivit, vita propter iustificationem.
8:11 Quod si Spiritus eius qui suscitavit Iesum a mortuis habitat in vobis, qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, per inhabitantem Spiritum eius in vobis.
8:12 Ergo, fratres, debitores sumus non carni ut secundum carnem, ut secundum carnem vivamus.
8:13 Si enim secundum carnem vixeritis,, et non morieris. Si autem, per Spiritum, facta carnis mortificaveritis, vivetis.
8:14 Nam quicumque enim Spiritu Dei aguntur hii filii sunt Dei.
8:15 Et non recepistis recte pateremini, iterum, a spiritu servitutis in timore, sed accepistis spiritum adoptionis filiorum,, in quo clamamus:: "Abba, Pater!"
8:16 Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.
8:17 Quod si filii sumus, tunc et heredes: utique heredes quidem Dei, cohaeredes autem Christi, tamen in tali modo quod, si tamen compatimur, ut et conglorificemur.
8:18 Existimo enim quod non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis futuram.
8:19 Nam exspectatio creaturæ revelationem filiorum Dei exspectat.
8:20 Vanitati enim creatura subiecta est non volens, non volens, sed propter eum, qui subjecit eam, in spem.
8:21 Quia et ipsa creatura liberabitur a servitute corruptionis et, in libertatem gloriae filiorum Dei.
8:22 Scimus enim quod omnis creatura ingemiscit, quasi parturiens, usque ad locum istum;
8:23 Non solum autem illa, sed et nos ipsi, quia ponimus primitias Spiritus. Siquidem et ipsi intra nos gemimus, Inopinantes adoptionem filiorum Dei, et expectantes redemptionem corporis nostri.
8:24 Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes. Nam cum homo videt aliquid, quid sperat?
8:25 Sed quod non videmus speramus,, videmus speramus per patientiam expectamus.
8:26 Et similiter, et Spiritus adiuvat infirmitatem nostram;. Nam quid oremus, sicut oportet, nescimus:, sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.
8:27 Qui autem scrutatur corda, scit quid desideret Spiritus:, quia secundum Deum postulat pro sanctis.
8:28 And we know that, for those who love God, all things work together unto good, nam qui, in accordance with his purpose, are called to be saints.
8:29 For those whom he foreknew, he also predestinated, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.
8:30 And those whom he predestinated, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.
8:31 Ita, Quid ergo dicemus ad haec? Si Deus pro nobis, quis contra nos?
8:32 Qui etiam proprio Filio suo non pepercit,, sed pro nobis omnibus tradidit illum:, quomodo non etiam, cum eo, quam dedisti nobis omnia?
8:33 Quis accusabit adversus electos Dei? Deus est qui iustificat;
8:34 quis est qui condemnet? Christus Iesus, qui mortuus est, immo qui et resurrexit, est in dextera Dei, qui etiam interpellat pro nobis?.
8:35 Quis ergo nos separabit a caritate Christi? Tribulatio? An angustia?? An fames?? An nuditas?? Suo neu periculo parceret? An persecutio?? Aut gladius?
8:36 Nam sicut scriptum est: "Quia propter te, mortificamur tota die aestimati sumus. Facti sumus sicut oves occisionis. "
8:37 Sed in his omnibus superamus, propter eum qui dilexit nos.
8:38 Certus sum enim quia neque mors,, neque vita, neque Angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,
8:39 neque altitudo, neque profundum, nec quamlibet aliam rem creatam, poterit nos separare a caritate Dei, quae est in Christo Iesu Domino nostro.

Epistula ad Romanos 9

9:1 Veritatem loquor; Non mentior. Testimonium mihi perhibente conscientia mea in Spiritu Sancto,
9:2 quoniam tristitia est mihi magna, et continuus dolor cordi meo.
9:3 Optabam enim ego ipse anathema esse a Christo, propter fratres mei, qui sunt cognati mei secundum carnem.
9:4 Hic numerus filiorum Israhel, quorum adoptio est filiorum, et gloria, et testamentum,, prout et obsequium, et promissa.
9:5 Quorum patres, et ab eis, secundum carnem, est Christus, qui est super omnia, beati Dei, in perpetuas aeternitates. Amen.
9:6 But it is not that the Word of God has perished. For not all those who are Israelites are of Israel.
9:7 And not all sons are the offspring of Abraham: “For your offspring will be invoked in Isaac.”
9:8 In aliis verbis, those who are the sons of God are not those who are sons of the flesh, but those who are sons of the Promise; these are considered to be the offspring.
9:9 For the word of promise is this: “I will return at the proper time. And there shall be a son for Sarah.”
9:10 And she was not alone. For Rebecca also, having conceived by Isaac our father, from one act,
9:11 when the children had not yet been born, and had not yet done anything good or bad (such that the purpose of God might be based on their choice),
9:12 and not because of deeds, but because of a calling, it was said to her: “The elder shall serve the younger.”
9:13 So also it was written: “I have loved Jacob, but I have hated Esau.”
9:14 What should we say next? Is there unfairness with God? Non ita!
9:15 For to Moses he says: “I will pity whomever I pity. And I will offer mercy to whomever I will pity.”
9:16 Ergo, it is not based on those who choose, nor on those who excel, but on God who takes pity.
9:17 For Scripture says to the Pharaoh: “I have raised you up for this purpose, so that I may reveal my power by you, and so that my name may be announced to all the earth.”
9:18 Ergo, he takes pity on whomever he wills, and he hardens whomever he wills.
9:19 Itaque, you would say to me: “Then why does he still find fault? For who can resist his will?"
9:20 O hominem, who are you to question God? How can the thing that has been formed say to the One who formed him: “Why have you made me this way?"
9:21 And does not the potter have the authority over the clay to make, from the same material, certe, one vessel unto honor, yet truly another unto disgrace?
9:22 What if God, wanting to reveal his wrath and to make his power known, endured, with much patience, vessels deserving wrath, fit to be destroyed,
9:23 so that he might reveal the wealth of his glory, within these vessels of mercy, which he has prepared unto glory?
9:24 And so it is with those of us whom he has also called, not only from among the Jews, but even from among the Gentiles,
9:25 just as he says in Hosea: “I will call those who were not my people, ‘my people,’ and she who was not beloved, ‘beloved,’ and she who had not obtained mercy, ‘one who has obtained mercy.’
9:26 Et hoc erit,: in the place where it was said to them, ‘You are not my people,’ there they shall be called the sons of the living God.”
9:27 And Isaiah cried out on behalf of Israel: “When the number of the sons of Israel is like the sand of the sea, a remnant shall be saved.
9:28 For he shall complete his word, while abbreviating it out of equity. For the Lord shall accomplish a brief word upon the earth.”
9:29 And it is just as Isaiah predicted: “Unless the Lord of hosts had bequeathed offspring, we would have become like Sodom, and we would have been made similar to Gomorrah.”
9:30 What should we say next? That the Gentiles who did not follow justice have attained justice, even the justice that is of faith.
9:31 Verumtamen, Israhel, though following the law of justice, has not arrived at the law of justice.
9:32 Why is this? Because they did not seek it from faith, but as if it were from works. For they stumbled over a stumbling block,
9:33 sicut scriptum erat: "Ecce, I am placing a stumbling block in Zion, and a rock of scandal. But whoever believes in him shall not be confounded.”

Epistula ad Romanos 10

10:1 Fratres, certainly the will of my heart, and my prayer to God, is for them unto salvation.
10:2 For I offer testimony to them, that they have a zeal for God, but not according to knowledge.
10:3 Quia, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.
10:4 For the end of the law, Christus, is unto justice for all who believe.
10:5 And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.
10:6 But the justice that is of faith speaks in this way: Do not say in your heart: “Who shall ascend into heaven?" (quod est, to bring Christ down);
10:7 “Or who shall descend into the abyss?" (quod est, to call back Christ from the dead).
10:8 But what does Scripture say? “The word is near, in your mouth and in your heart.” This is the word of faith, which we are preaching.
10:9 Quia si confitearis in ore tuo Dominum Iesum, et in corde tuo credideris quod Deus illum suscitavit si eum a mortuis, salvi eritis;.
10:10 Corde, enim creditur ad iustitiam; sed ore, confessio fit ad salutem.
10:11 Dicit enim Scriptura: "Omnis, qui credit in illum, non confundetur".
10:12 Non enim est distinctio Iudaei et Graeci. Nam idem Dominus omnium, dives in omnes qui invocant illum.
10:13 Omnis enim quicumque invocaverit nomen Domini salvus erit.
10:14 Quomodo ergo invocabunt in quem non crediderunt autem ei, qui? Aut quomodo credent ei quem non audierunt eius, qui? Quomodo autem audient sine praedicante?
10:15 Et vere, Quomodo vero praedicabunt, nisi quia missus sum, sicut scriptum est:: "Quam speciosi pedes evangelizantium pacem evangelizantium, qui evangelizantium bona!"
10:16 Sed non omnes obediunt Evangelio. Isaias enim dicit:: "Dominus, quis credidit auditui nostro?"
10:17 Ergo, fides ex auditu, auditus autem per verbum Christi.
10:18 Ego autem dico: Numquid non audierunt? Nam utique dolebat: «In omnem terram exivit sonus eorum,, Et in fines orbis terrae verba eorum. "
10:19 Ego autem dico: Has Israel not known? Primum, Moses says: “I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath.”
10:20 And Isaiah dares to say: “I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me.”
10:21 Then to Israel he says: “All day long I have stretched out my hands to a people who do not believe and who contradict me.”

Epistula ad Romanos 11

11:1 Ergo, dico: Numquid Deus repulit populum suum? Non ita! Quia, quoque, et ego Israhelita sum ex semine Abraham, de tribu Benjamin.
11:2 Non repulit Deus plebem suam,, quos praescivit. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?
11:3 "Dominus, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”
11:4 But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”
11:5 Ergo, in eundem modum, again in this time, there is a remnant that has been saved in accord with the choice of grace.
11:6 And if it is by grace, then it is not now by works; otherwise grace is no longer free.
11:7 Quid ergo est? What Israel was seeking, he has not obtained. But the elect have obtained it. Et vere, these others have been blinded,
11:8 sicut scriptum erat: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”
11:9 And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.
11:10 Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”
11:11 Ergo, dico: Have they stumbled in such a way that they should fall? Non ita! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.
11:12 Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?
11:13 For I say to you Gentiles: Certe, as long as I am an Apostle to the Gentiles, I will honor my ministry,
11:14 in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.
11:15 For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
11:16 For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.
11:17 And if some of the branches are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,
11:18 do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
11:19 Ergo, you would say: The branches were broken off, so that I might be grafted on.
11:20 Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.
11:21 For if God has not spared the natural branches, perhaps also he might not spare you.
11:22 Sic ergo, notice the goodness and the severity of God. Certe, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Aliter, you also will be cut off.
11:23 Praeterea, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.
11:24 So if you have been cut off from the wild olive tree, which is natural to you, et, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?
11:25 For I do not want you to be ignorant, fratres, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.
11:26 Et secundum hoc,, all of Israel may be saved, sicut scriptum erat: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.
11:27 And this will be my covenant for them, when I will take away their sins.”
11:28 Certe, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.
11:29 For the gifts and the call of God are without regret.
11:30 And just as you also, Tam heri quam nudiustertius, did not believe in God, but now you have obtained mercy because of their unbelief,
11:31 so also have these now not believed, for your mercy, so that they might obtain mercy also.
11:32 For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
11:33 Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!
11:34 Quis enim cognovit sensum Domini?? Or who has been his counselor?
11:35 Or who first gave to him, so that repayment would be owed?
11:36 For from him, and through him, and in him are all things. To him is glory, in perpetuas aeternitates. Amen.

Epistula ad Romanos 12

12:1 Itaque, Quaeso, fratres, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.
12:2 And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: quid sit bonum,, and what is well-pleasing, and what is perfect.
12:3 For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.
12:4 For just as, within one body, we have many parts, though all the parts do not have the same role,
12:5 ita et nos, multi, unum corpus sumus in Christo, et unusquisque est pars, alter alterius.
12:6 Habentes autem donationes, secundum gratiam quae data est nobis: sive prophetiam, se- cundum rationem fidei;
12:7 sive ministerium, in illam administrantes; sive qui docet in doctrina, in doctrina;
12:8 qui exhortatur, in exhortando; qui tribuit in simplicitate, qui tribuit in simplicitate; Qui gubernat, applicate; qui miseretur, in hilaritate.
12:9 Dilectio sine simulatione: Odientes malum, ficti pravique tenax videamus quid sit melius,
12:10 caritatem fraternitatis invicem diligentes:, excedens honore invicem praevenientes:
12:11 applicate, quoniam non inquieti; in spiritu, fervent; serviens Domino;
12:12 in spem, gaudens; in tribulatione, manentem; in oratione, semper velit;
12:13 in Necessitatibus sanctorum, communicantes; in hospitium, attentis.
12:14 Benedicite persequentibus vos: Benedicat, benedicite et nolite maledicere.
12:15 Gaudere cum gaudentibus. Flere cum flentibus.
12:16 Id ipsum sapere in alterutrum: non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud te.
12:17 Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.
12:18 If it is possible, in so far as you are able, be at peace with all men.
12:19 Do not defend yourselves, dearest ones. Instead, step aside from wrath. Scriptum est enim:: "Mihi vindicta:. I shall give retribution, dicit Dominus. "
12:20 So if an enemy is hungry, feed him; if he is thirsty, give him a drink. Hanc enim latuerunt, you will heap burning coals upon his head.
12:21 Do not allow evil to prevail, instead prevail over evil by means of goodness.

Epistula ad Romanos 13

13:1 Let every soul be subject to higher authorities. For there is no authority except from God and those who have been ordained by God.
13:2 Itaque, whoever resists authority, resists what has been ordained by God. And those who resist are acquiring damnation for themselves.
13:3 For leaders are not a source of fear to those who work good, but to those who work evil. And would you prefer not to be afraid of authority? Then do what is good, and you shall have praise from them.
13:4 For he is a minister of God for you unto good. But if you do what is evil, be afraid. For it is not without reason that he carries a sword. For he is a minister of God; an avenger to execute wrath upon whomever does evil.
13:5 Ob hanc causam, it is necessary to be subject, not solely because of wrath, but also because of conscience.
13:6 Ergo, you must also offer tribute. For they are the ministers of God, serving him in this.
13:7 Ergo, render to all whatever is owed. Taxes, to whom taxes is due; revenue, to whom revenue is due; fear, to whom fear is due; honorem, to whom honor is due.
13:8 Nemini quidquam debeatis alicui, nisi ut invicem diligatis:. Qui enim diligit proximum legem implevit.
13:9 For example: Non moechaberis. Non occides. Non furtum facies. Non falsum testimonium dices:. Non concupisces. Et si quod est aliud mandatum, in hoc verbo instauratur: Diliges amicum tuum sicut teipsum.
13:10 Dilectio proximi malum non operatur. Ergo, Plenitudo ergo legis est dilectio.
13:11 Et hoc scientes tempus:, Hora est iam nos de somno surgere. Nunc enim propior est nostra salus quam cum credidimus.
13:12 Nox præcessit, et appropinquat dies. Ergo, Abiiciamus ergo opera tenebrarum, et induamur arma lucis.
13:13 Honeste ambulemus, sicut in die, non in comessationibus, et ebrietatibus, non in cubilibus, et impudicitiis, non in contentione, et æmulatione:.
13:14 Instead, sed induamini Dominum Iesum Christum, et carnis curam ne feceritis in desideriis.

Epistula ad Romanos 14

14:1 But accept those who are weak in faith, without disputing about ideas.
14:2 For one person believes that he may eat all things, but if another is weak, let him eat plants.
14:3 He who eats should not despise him who does not eat. And he who does not eat should not judge him who eats. For God has accepted him.
14:4 Who are you to judge the servant of another? He stands or falls by his own Lord. But he shall stand. For God is able to make him stand.
14:5 For one person discerns one age from the next. But another discerns unto every age. Let each one increase according to his own mind.
14:6 He who understands the age, understands for the Lord. And he who eats, eats for the Lord; for he gives thanks to God. And he who does not eat, does not eat for the Lord, and he gives thanks to God.
14:7 Nemo enim nostrum sibi vivit,, et nemo sibi moritur.
14:8 Sive enim vivemus, vivimus Domino, et si forte moriamur, morimur Domino. Ergo, sive ergo vivimus sive morimur, pertinemus ad Dominum.
14:9 Hoc enim Christus mortuus est et resurrexit: ut esset dux et mortuorum et vivorum dominetur.
14:10 Sic ergo, quid iudicas fratrem tuum? Aut tu quare spernis fratrem tuum? Omnes enim stabimus ante tribunal Dei.
14:11 Scriptum est enim:: "Vivo ego,, dicit Dominus, quoniam mihi flectetur omne genu:, et omnis lingua confitebitur Deo. "
14:12 Itaque, unusquisque nostrum pro se rationem reddet Deo.
14:13 Ergo, we should no longer judge one another. Instead, judge this to a greater extent: that you should not place an obstacle before your brother, nor lead him astray.
14:14 I know, with confidence in the Lord Jesus, that nothing is unclean in and of itself. But to him who considers anything to be unclean, it is unclean to him.
14:15 For if your brother is grieved because of your food, you are not now walking according to love. Do not allow your food to destroy him for whom Christ died.
14:16 Ergo, what is good for us should not be a cause of blasphemy.
14:17 For the kingdom of God is not food and drink, but rather justice and peace and joy, in the Holy Spirit.
14:18 For he who serves Christ in this, pleases God and is proven before men.
14:19 Itaque, let us pursue the things that are of peace, and let us keep to the things that are for the edification of one another.
14:20 Do not be willing to destroy the work of God because of food. Certe, all things are clean. But there is harm for a man who offends by eating.
14:21 It is good to refrain from eating meat and from drinking wine, and from anything by which your brother is offended, or led astray, or weakened.
14:22 Do you have faith? It belongs to you, so hold it before God. Blessed is he who does not judge himself in that by which he is tested.
14:23 But he who discerns, if he eats, is condemned, because it is not of faith. For all that is not of faith is sin.

Epistula ad Romanos 15

15:1 But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.
15:2 Each one of you should please his neighbor unto good, for edification.
15:3 For even Christ did not please himself, but as it was written: “The reproaches of those who reproached you fell upon me.”
15:4 For whatever was written, was written to teach us, ut, through patience and the consolation of the Scriptures, we might have hope.
15:5 So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,
15:6 ut, together with one mouth, you may glorify the God and Father of our Lord Jesus Christ.
15:7 Ob hanc causam, accept one another, just as Christ also has accepted you, in the honor of God.
15:8 For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,
15:9 and that the Gentiles are to honor God because of his mercy, sicut scriptum erat: “Because of this, I will confess you among the Gentiles, Domine, and I will sing to your name.”
15:10 Et iterum:, inquit: "Gaudete, O Gentiles, along with his people.”
15:11 Et iterum:: “All Gentiles, praise the Lord; et omnes populi, magnify him.”
15:12 Et iterum:, Isaiah says: “There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope.”
15:13 So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.
15:14 Ego quoque te aliquid, fratres mei, quoniam et ipsi pleni estis dilectione, repleti omni scientia, ita ut possitis alterutrum monere.
15:15 Audacius autem scripsi vobis, fratres, audacius quam aliis, tamquam in memoriam vos reducens, reducens propter gratiam quae data est mihi a Deo,
15:16 ut sim minister Christi Iesu in gentibus, sanctificans evangelium Dei, ut fiat oblatio gentium accepta et sanctificata in Spiritu Sancto.
15:17 Ergo, Ego gloriam in Christo Iesu ad Deum.
15:18 Et audeo aliquid loqui eorum quae per me non efficit Christus, ad oboedientiam gentium, in verbo et factis,
15:19 signorum et prodigiorum in virtute, per virtutem Spiritus Sancti. Hoc enim modo, de Hierusalem, per circuitum, usque in Illyricum repleverim, Repleverim evangelium Christi.
15:20 Sic autem prædicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum aedificarem,
15:21 sed sicut scriptum est: "Quibus non est annunciatum de eo, videbunt, et qui non audierunt, intelligent. "
15:22 Propter hoc etiam, I was greatly hindered in coming to you, and I have been prevented until the present time.
15:23 Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,
15:24 when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.
15:25 But next I will set out for Jerusalem, to minister to the saints.
15:26 For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.
15:27 And this has pleased them, because they are in their debt. Quia, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.
15:28 Ergo, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.
15:29 And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.
15:30 Ergo, Quaeso, fratres, through our Lord Jesus Christ and though the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,
15:31 so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.
15:32 So may I come to you with joy, through the will of God, and so may I be refreshed with you.
15:33 And may the God of peace be with you all. Amen.

Epistula ad Romanos 16

16:1 Now I commend to you our sister Phoebe, who is in the ministry of the church, which is at Cenchreae,
16:2 so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.
16:3 Saluta Priscam et Aquilam, adiutores meos in Christo Iesu,
16:4 qui pro anima mea suas cervices subposuerunt quibus, pro quibus gratias, non ego solus,, sed et cunctae ecclesiae gentium;
16:5 et domesticam eorum ecclesiam salutate. Salutate Mariam quae, dilectus meus, primitivus Asiae in Christo qui fuit.
16:6 Salutate Mariam, quae multum laboravit in vobis.
16:7 Salutate Andronicum et Iuniam cognatos, cognatos et concaptivos meos captives, qui sunt nobiles in apostolis, qui et ante me fuerunt in Christo.
16:8 Greet Ampliatus, salutate Ampliatum dilectissimum mihi in Domino.
16:9 Salutate Urbanum adiutorem, Urbanum adiutorem nostrum in Christo Iesu, et Stachyn, dilectus meus.
16:10 Greet Apelles, who has been tested in Christ.
16:11 Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.
16:12 Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, dilectissimum, who has labored much in the Lord.
16:13 Greet Rufus, elect in the Lord, and his mother and mine.
16:14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16:16 Salutate invicem in osculo sancto salutant. Salutant vos omnes ecclesiae Christi.
16:17 But I beg you, fratres, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away from them.
16:18 For ones such as these do not serve Christ our Lord, but their inner selves, et, through pleasing words and skillful speaking, they seduce the hearts of the innocent.
16:19 But your obedience has been made known in every place. Itaque, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.
16:20 And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
16:21 Timothy, my fellow laborer, Salutat vos, and Lucius and Jason and Sosipater, my kinsmen.
16:22 EGO, Tertius, Tertius qui scripsi epistulam, salutant vos in Domino.
16:23 Gaius plinius caecilius secundus, hospes meus, et omnis ecclesia, Salutat vos. Erastus, arcarius civitatis, Salutat vos, and Quartus, a fratre suo.
16:24 Gratia Domini nostri Jesu Christi cum omnibus vobis amen. Amen.
16:25 Ei autem qui potens est vos confirmare iuxta evangelium meum et praedicationem Iesu Christi, secundum revelationem mysterii temporibus aeternis taciti quod absconditum,
16:26 (quod nunc patefactum est per scripturas prophetarum, secundum praeceptum aeterni Dei, ad obeditionem fidei) quod sit apud omnes gentes:
16:27 Deo, qui solus est sapiens, per Iesum Christum, cui honor et gloria in saecula saeculorum amen. Amen.