Romanos 8
1 Nihil ergo nunc damnationis est iis, qui sunt in Christo Iesu: qui non secundum carnem ambulant.
There is, therefore, now no condemnation for those who are in union with Christ Jesus;
2 Lex enim spiritus vitæ in Christo Iesu liberavit me a lege peccati et mortis.
for through your union with Christ Jesus, the Law of the life-giving Spirit has set you free from the Law of sin and 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,
What Law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature,
4 ut iustificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.
so that the requirements of the Law might be satisfied in us who live now in obedience, not to our earthly nature, but to the Spirit.
5 Qui enim secundum carnem sunt: quæ carnis sunt, sapiunt. Qui vero secundum spiritum sunt: quæ sunt spiritus, sentiunt.
They who follow their earthly nature are earthly-minded, while they who follow the Spirit are spiritually minded.
6 Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax.
To be earthly-minded means death, to be spiritually minded means life and peace;
7 Quoniam sapientia carnis inimica est Deo: legi enim Dei non est subiecta: nec enim potest.
because to be earthly-minded is to be an enemy to God, for such a mind does not submit to the Law of God, nor indeed can it do so.
8 Qui autem in carne sunt, Deo placere non possunt.
They who are earthly 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 eius.
You, however, are not earthly but spiritual, since the Spirit of God lives within you. Unless a person has the Spirit of Christ, they do not belong to Christ;
10 Si autem Christus in vobis est: corpus quidem mortuum est propter peccatum, spiritus vero vivit propter iustificationem.
but, if Christ is within you, then, though the body is dead as a consequence of sin, the spirit is life as a consequence of righteousness.
11 Quod si Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis: qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum eius in vobis.
And, if the Spirit of him who raised Jesus from the dead lives within you, he who raised Christ Jesus from the dead will give life even to your mortal bodies, through his Spirit living within you.
12 Ergo fratres debitores sumus non carni, ut secundum carnem vivamus.
So then, friends, we owe nothing to our earthly nature, that we should live in obedience to it.
13 Si enim secundum carnem vixeritis, moriemini: si autem Spiritu facta carnis mortificaveritis, vivetis.
If you live in obedience to your earthly nature, you will inevitably die; but if, by the power of the Spirit, you put an end to the evil habits of the body, you will live.
14 Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.
All who are guided by the Spirit of God are children of God.
15 Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).
For you did not receive the spirit of a slave, to fill you once more with fear, but the spirit of a child by adoption, which leads us to cry “Abba, our Father.”
16 Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.
The Spirit himself unites with our spirits in bearing witness to our being God’s children,
17 Si autem filii, et heredes: heredes quidem Dei, cohæredes autem Christi: si tamen compatimur, ut et conglorificemur.
and if children, then heirs – heirs of God, and joint heirs with Christ, since we share Christ’s sufferings in order that we may also share his glory.
18 Existimo enim quod non sunt condignæ passiones huius temporis ad futuram gloriam, quæ revelabitur in nobis.
I do not count the sufferings of our present life worthy of mention when compared with the glory that is to be revealed and bestowed on us.
19 Nam expectatio creaturæ, revelationem filiorum Dei expectat.
All nature awaits with eager expectation the appearing of the sons of God.
20 Vanitati enim creatura subiecta est non volens, sed propter eum, qui subiecit eam in spe:
For nature was made subject to imperfection – not by its own choice, but owing to him who made it so –
21 quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.
yet not without the hope that some day nature, also, will be set free from enslavement to decay, and will attain to the freedom which will mark the glory of the children of God.
22 Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.
We know, indeed, that all nature alike has been groaning in the pains of labour to this very hour.
23 Non solum autem illa, sed et nos ipsi primitias Spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei expectantes, redemptionem corporis nostri.
And not nature only; but we ourselves also, though we have already a first gift of the Spirit – we ourselves are inwardly groaning, while we eagerly await our full adoption as sons – the redemption of our bodies.
24 Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat?
By our hope we were saved. But the thing hoped for is no longer an object of hope when it is before our eyes; for who hopes for what is before his eyes?
25 Si autem quod non videmus, speramus: per patientiam expectamus.
But when we hope for what is not before our eyes, then we wait for it with patience.
26 Similiter autem et Spiritus adiuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.
So, also, the Spirit supports us in our weakness. We do not even know how to pray as we should; but the Spirit himself pleads for us in sighs that can find no utterance.
27 Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis.
Yet he who searches all our hearts knows what the Spirit’s meaning is, because the pleadings of the Spirit for Christ’s people are in accordance with his will.
28 Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis, qui secundum propositum vocati sunt sancti.
But we do know that God causes all things to work together for the good of those who love him – those who have received the call in accordance with his purpose.
29 Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse Primogenitus in multis fratribus.
For those whom God chose from the first he also destined from the first to be transformed into likeness to his Son, so that his Son might be the eldest among many brothers and sisters.
30 Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et iustificavit: quos autem iustificavit, illos et glorificavit.
And those whom God destined for this he also called; and those whom he called he also pronounced righteous; and those whom he pronounced righteous he also brought to glory.
31 Quid ergo dicemus ad hæc? Si Deus pro nobis, qui contra nos?
What are we to say, then, in the light of all this? If God is on our side, who can there be against us?
32 Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quo modo non etiam cum illo omnia nobis donavit?
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?
33 Quis accusabit adversus electos Dei? Deus qui iustificat,
Who will bring a charge against any of God’s people? He who pronounces them righteous is God!
34 quis est qui condemnet? Christus Iesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.
Who is there to condemn them? He who died for us is Christ Jesus! – or, rather, it was he who was raised from the dead, and who is now at God’s right hand and is even pleading on our behalf!
35 Quis ergo nos separabit a charitate Christi? Tribulatio? An angustia? An fames? An nuditas? An periculum? An persecutio? An gladius?
Who is there to separate us from the love of the Christ? Will trouble, or difficulty, or persecution, or hunger, or nakedness, or danger, or the sword?
36 (Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.)
Scripture says – “For your sake we are being killed all the day long, We are regarded as sheep to be slaughtered.”
37 Sed in his omnibus superamus propter eum, qui dilexit nos.
Yet amid all these things we more than conquer through him who 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 persuaded that neither death, nor life, nor angels, nor archangels, nor the present, nor the future, nor any powers,
39 neque altitudo, neque profundum, neque creatura alia poterit nos separare a charitate Dei, quæ est in Christo Iesu Domino nostro.
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God revealed in Christ Jesus, our Lord!
