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.

Well then, no judgement stands now against those who live in Christ Jesus, not following the ways of flesh and blood.

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.

The spiritual principle of life has set me free, in Christ Jesus, from the principle of sin and of death.

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;

There was something the law could not do, because flesh and blood could not lend it the power; and this God has done, by sending us his own Son, in the fashion of our guilty nature, to make amends for our guilt. He has signed the death-warrant of sin in our nature,

ut 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.

so that we should be fully quit of the law’s claim, we, who follow the ways of the spirit, not the ways of flesh and blood.

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.

To live the life of nature is to think the thoughts of nature; to live the life of the spirit is to think the thoughts of the spirit;

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.

and natural wisdom brings only death, whereas the wisdom of the spirit brings life and peace.

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.

That is because natural wisdom is at enmity with God, not submitting itself to his law; it is impossible that it should.

Qui autem in carne sunt, Deo placere non possunt.

And they who are in the flesh, cannot please God.

Those who live the life of nature cannot be acceptable to God;

Vos autem in carne non estis, sed in spiritu: si tamen Spiritus Dei habitat in vobis. Si quis 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.

but you live the life of the spirit, not the life of nature; that is, if the Spirit of God dwells in you. A man cannot belong to Christ unless he has the Spirit of Christ.

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.

But if Christ lives in you, then although the body be a dead thing in virtue of our guilt, the spirit is a living thing, by virtue of our justification.

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.

And if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Jesus Christ from the dead will give life to your perishable bodies too, for the sake of his Spirit who dwells in you.

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.

Thus, brethren, nature has no longer any claim upon us, that we should live a life of nature.

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.

If you live a life of nature, you are marked out for death; if you mortify the ways of nature through the power of the Spirit, you will have life.

Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.

For whosoever are led by the Spirit of God, they are the sons of God.

Those who follow the leading of God’s Spirit are all God’s sons;

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).

the spirit you have now received is not, as of old, a spirit of slavery, to govern you by fear; it is the spirit of adoption, which makes us cry out, Abba, Father.

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.

The Spirit himself thus assures our spirit, that we are children of God;

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.

and if we are his children, then we are his heirs too; heirs of God, sharing the inheritance of Christ; only we must share his sufferings, if we are to share his glory.

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.

Not that I count these present sufferings as the measure of that glory which is to be revealed in us.

Nam exspectatio creaturæ revelationem filiorum Dei exspectat.

For the expectation of the creature waiteth for the revelation of the sons of God.

If creation is full of expectancy, that is because it is waiting for the sons of God to be made known.

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:

Created nature has been condemned to frustration; not for some deliberate fault of its own, but for the sake of him who so condemned it, with a hope to look forward to;

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.

namely, that nature in its turn will be set free from the tyranny of corruption, to share in the glorious freedom of God’s sons.

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

For we know that every creature groaneth and travaileth in pain, even till now.

The whole of nature, as we know, groans in a common travail all the while.

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.

And not only do we see that, but we ourselves do the same; we ourselves, although we have already begun to reap our spiritual harvest, groan in our hearts, waiting for that adoption which is the ransoming of our bodies from their slavery.

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?

It must be so, since our salvation is founded upon the hope of something. Hope would not be hope at all if its object were in view; how could a man still hope for something which he sees?

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.

And if we are hoping for something still unseen, then we need endurance to wait for it.

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.

Only, as before, the Spirit comes to the aid of our weakness; when we do not know what prayer to offer, to pray as we ought, the Spirit himself intercedes for us, with groans beyond all utterance:

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.

and God, who can read our hearts, knows well what the Spirit’s intent is; for indeed it is according to the mind of God that he makes intercession for the saints.

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.

Meanwhile, we are well assured that everything helps to secure the good of those who love God, those whom he has called in fulfilment of his design.

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.

All those who from the first were known to him, he has destined from the first to be moulded into the image of his Son, who is thus to become the eldest-born among many brethren.

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.

So predestined, he called them; so called, he justified them; so justified, he glorified them.

Quid ergo dicemus ad hæc? si Deus pro nobis, quis contra nos?

What shall we then say to these things? If God be for us, who is against us?

When that is said, what follows? Who can be our adversary, if God is on our side?

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?

He did not even spare his own Son, but gave him up for us all; and must not that gift be accompanied by the gift of all else?

Quis accusabit adversus electos Dei? Deus qui justificat,

Who shall accuse against the elect of God? God that justifieth.

Who will come forward to accuse God’s elect, when God acquits us?

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.

Who will pass sentence against us, when Jesus Christ, who died, nay, has risen again, and sits at the right hand of God, is pleading for us?

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?

Who will separate us from the love of Christ? Will affliction, or distress, or persecution, or hunger, or nakedness, or peril, or the sword?

(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.)

For thy sake, says the scripture, we face death at every moment, reckoned no better than sheep marked down for slaughter.

Sed in his omnibus superamus propter eum qui dilexit nos.

But in all these things we overcome, because of him that hath loved us.

Yet in all this we are conquerors, through him who has granted us his love.

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,

Of this I am fully persuaded; neither death nor life, no angels or principalities or powers, neither what is present nor what is to come, no force whatever,

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.

neither the height above us nor the depth beneath us, nor any other created thing, will be able to separate us from the love of God, which comes to us in Christ Jesus our Lord.