Romanos 8

1 Nihil ergo nunc damnationis est iis, qui sunt in Christo Iesu: qui non secundum carnem ambulant.

Hence there is now, no, condemnation unto them who are in Christ Jesus;

2 Lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis.

For, the law of the spirit of life in Christ Jesus, hath set thee free 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 was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,

4 ut iustificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.

In order that, the righteous requirement of the law, might be fulfilled in us—who, not according to flesh, do walk, but according to spirit;

5 Qui enim secundum carnem sunt: quae carnis sunt, sapiunt. qui vero secundum spiritum sunt: quae sunt spiritus, sentiunt.

For, they who according to flesh have their being, the things of the flesh do prefer, but, they according to the spirit, the things of the spirit;

6 Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax.

For, what is preferred by the flesh, [is] death, whereas, what is preferred by the spirit, [is] life and peace; —

7 quoniam sapientia carnis inimica est Deo: legi enim Dei non est subiecta: nec enim potest.

Inasmuch as, what is preferred by the flesh, [is] hostile towards God, for, unto the law of God, it doth not submit itself, neither in fact can it.—

8 Qui autem in carne sunt, Deo placere non possunt.

They, moreover, who in flesh have their being, 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.

But, ye, have not your being in flesh, but in spirit, —if at least, God’s Spirit, dwelleth in you; and, if anyone hath not Christ’s Spirit, the same, is not his; —

10 Si autem Christus in vobis est: corpus quidem mortuum est propter peccatum, spiritus vero vivit propter iustificationem.

But, if Christ is in you, the body, indeed, is dead by reason of sin, whereas, the spirit, is life by reason 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.

If, moreover, the Spirit of him that raised Jesus from among the dead dwelleth in you, he that raised from among the dead Christ Jesus, shall make alive [even] your death-doomed bodies, through means of his indwelling Spirit within you.

12 Ergo fratres debitores sumus non carni, ut secundum carnem vivamus.

Hence, then, brethren—debtors, we are, not unto the flesh, that, according to flesh, we should live, —

13 Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis.

For, if according to flesh ye live, ye are about to die, whereas, if in spirit, the practices of the flesh, ye are putting to death, ye shall attain unto life;

14 Quicumque enim spiritu Dei aguntur, ii sunt filii Dei.

For, as many as by God’s Spirit are being led, the same, are God’s sons, —

15 Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).

For ye have not received a spirit of servitude, leading back into fear, but ye have received a spirit of sonship, whereby we are exclaiming—Abba! Oh Father!

16 Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.

The Spirit itself, beareth witness together with our spirit that we are children of God;

17 Si autem filii, et heredes: heredes quidem Dei, coheredes autem Christi: si tamen compatimur, ut et conglorificemur.

And, if children, heirs also—heirs, indeed, of God, but co-heirs with Christ, —if, at least, we are suffering together, in order that we may also be glorified together.

18 Existimo enim quod non sunt condignae passiones huius temporis ad futuram gloriam, quae revelabitur in nobis.

For I reckon that unworthy are the sufferings of the present season to be compared with the glory about to be revealed towards us;

19 Nam expectatio creaturae, revelationem filiorum Dei expectat.

For, the eager outlook of creation, ardently awaiteth the revealing of the sons of God, —

20 Vanitati enim creatura subiecta est non volens, sed propter eum, qui subiecit eam in spe:

For, unto vanity, hath creation been made subject—not by choice, but by reason of him that made it subject, in hope

21 quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei.

That, creation itself also, shall be freed—from the bondage of the decay into the freedom of the glory of the sons of God;

22 Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.

For we know that, all creation, is sighing together, and travailing-in-birth-throes together until the present, —

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 only so, but, we ourselves, also, who have the first-fruit of the Spirit—[we] even ourselves, within our own selves do sigh, —sonship ardently awaiting—the redeeming of our body; —

24 Spe enim salvi facti sumus. Spes autem, quae videtur, non est spes: nam quod videt quis, quid sperat?

For, by our hope, have we been saved, —but, hope beheld, is not hope, for, what one beholdeth, why doth he hope for?

25 Si autem quod non videmus, speramus: per patientiam expectamus.

If, however, what we do not behold we hope for, with endurance, are we ardently awaiting [it]; —

26 Similiter autem et Spiritus adiuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.

In the selfsame way moreover, even the Spirit, helpeth together in our weakness, —for, what we should pray for as we ought, we know not, but, the Spirit itself, maketh intercession with sighings unutterable,

27 Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis.

And, he that searcheth the hearts, knoweth what is preferred by the Spirit—that, according to God, he maketh intercession in behalf of saints;

28 Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis, qui secundum propositum vocati sunt sancti.

We know, further, that, unto them who love God, God causeth all things to work together for good, —unto them who, according to purpose, are such as he hath called;

29 Nam quos praescivit, et praedestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.

For, whom he fore-approved, he also fore-appointed to be conformed unto the image of his Son, that he might be firstborn among many brethren, —

30 Quos autem praedestinavit, hos et vocavit: et quos vocavit, hos et iustificavit: quos autem iustificavit, illos et magnificavit.

And, whom he fore-appointed, the same, he also called, and, whom he called, the same, he also declared righteous, and, whom he declared righteous, the same, he also made glorious: —

31 Quid ergo dicemus ad haec? si Deus pro nobis, qui contra nos?

What, then, shall we say to a these things? If God [is] for us, who [shall 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.

He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?

33 Quis accusabit adversus electos Dei? Deus qui iustificat,

Who shall bring an accusation against the chosen ones of God? God, who declareth righteous?

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 he that condemneth? Christ [Jesus] who died?—Nay! rather was raised [from among the dead], —who is on the right hand of God, who also is making intercession in our behalf?

35 Quis ergo nos separabit a charitate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?

Who shall separate us from the love of the Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?—

36 (sicut scriptum est: Quia propter te mortificamur tota die: aestimati sumus sicut oves occisionis.)

According as it is written—For thy sake, are we being put to death all the day long, we have been reckoned as sheep for slaughter.—

37 Sed in his omnibus superamus propter eum, qui dilexit nos.

Nay, in all these things, we are more than conquering through 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 persuaded that—neither death nor life, nor messengers nor principalities, nor things present nor things to come, nor powers,

39 neque altitudo, neque profundum, neque creatura alia poterit nos separare a charitate Dei, quae est in Christo Iesu Domino nostro.

Nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.