| OLD TESTAMENT | NEW TESTAMENT | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| The 7 Books | Old Testament History | Wisdom Books | Major Prophets | Minor Prophets | NT History | Epistles of St. Paul | General Writings | |||
| Genesis Exodus Leviticus Numbers Deuter. Joshua Judges | Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chron. 2 Chron. | Ezra Nehem. Tobit Judith Esther 1 Macc. 2 Macc. | Job Psalms Proverbs Eccles. Songs Wisdom Sirach | Isaiah Jeremiah Lament. Baruch Ezekiel Daniel | Hosea Joel Amos Obadiah Jonah Micah | Nahum Habakkuk Zephaniah Haggai Zechariah Malachi | Matthew Mark Luke John Acts | Romans 1 Corinth. 2 Corinth. Galatians Ephesians Philippians Colossians | 1 Thess. 2 Thess. 1 Timothy 2 Timothy Titus Philemon Hebrews | James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
| 1 |
1 Well then, no judgement stands now against those who live in Christ Jesus, not following the ways of flesh and blood. 2 The spiritual principle of life has set me free, in Christ Jesus, from the principle of sin and of death. 3 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, 4 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. 5 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; 6 and natural wisdom brings only death, whereas the wisdom of the spirit brings life and peace. 7 That is because natural wisdom is at enmity with God, not submitting itself to his law; it is impossible that it should. 8 Those who live the life of nature cannot be acceptable to God; 9 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. 10 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.[1] 11 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. | 1 Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu: qui non secundum carnem ambulant. 2 Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis. 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, 4 ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. 5 Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt: qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt. 6 Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax: 7 quoniam sapientia carnis inimica est Deo: legi enim Dei non est subjecta, nec enim potest. 8 Qui autem in carne sunt, Deo placere non possunt. 9 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. 10 Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem. 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. |
| 12 Ἄ |
12 Thus, brethren, nature has no longer any claim upon us, that we should live a life of nature. 13 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.[2] 14 Those who follow the leading of God’s Spirit are all God’s sons; 15 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. 16 The Spirit himself thus assures our spirit, that we are children of God; 17 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. | 12 Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus. 13 Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis. 14 Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei. 15 Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater). 16 Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei. 17 Si autem filii, et hæredes: hæredes, quidem Dei, cohæredes autem Christi: si tamen compatimur ut et conglorificemur. |
| 18 Λογίζομαι |
18 Not that I count these present sufferings as the measure of that glory which is to be revealed in us. 19 If creation is full of expectancy, that is because it is waiting for the sons of God to be made known. 20 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;[3] 21 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. 22 The whole of nature, as we know, groans in a common travail all the while.[4] 23 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. 24 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? 25 And if we are hoping for something still unseen, then we need endurance to wait for it. 26 Only, as before,[5] 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: 27 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. | 18 Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis. 19 Nam exspectatio creaturæ revelationem filiorum Dei exspectat. 20 Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe: 21 quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei. 22 Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc. 23 Non solum autem illa, sed et nos ipsi primitias spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri. 24 Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat? 25 Si autem quod non videmus, speramus: per patientiam exspectamus. 26 Similiter autem et Spiritus adjuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. 27 Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis. |
| 28 |
28 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.[6] 29 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. 30 So predestined, he called them; so called, he justified them; so justified, he glorified them. 31 When that is said, what follows? Who can be our adversary, if God is on our side? 32 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? 33 Who will come forward to accuse God’s elect, when God acquits us? 34 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? 35 Who will separate us from the love of Christ? Will affliction, or distress, or persecution, or hunger, or nakedness, or peril, or the sword? 36 For thy sake, says the scripture, we face death at every moment, reckoned no better than sheep marked down for slaughter.[7] 37 Yet in all this we are conquerors, through him who has granted us his love. 38 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, 39 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. | 28 Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti. 29 Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus. 30 Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et justificavit: quos autem justificavit, illos et glorificavit. 31 Quid ergo dicemus ad hæc? si Deus pro nobis, qui contra nos? 32 Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quomodo non etiam cum illo omnia nobis donavit? 33 Quis accusabit adversus electos Dei? Deus qui justificat, 34 quis est qui condemnet? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis. 35 Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius? 36 (Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.) |
[1] ‘Although the body be a dead thing’; this may refer either to physical death (verse 12 above), or to the mortifications inflicted on the body during life (6.2 above).
[2] ‘The ways of nature’; many Greek manuscripts have ‘the activities of the body’.
[3] ‘Him who so condemned it’; this is ordinarily understood of God, but it is hard to see the force of this interpretation. It is perhaps better to take it of Adam, as St Chrysostom does.
[4] vv. 18-22: The word here translated ‘creation’ or ‘created nature’ probably means creation as a whole. St Paul, with something of a poetic outlook, sees the struggle for survival in nature as a proof of its dumb aspiration towards that more perfect creation which is to come; the agony of its frustrated striving is the birth-pang of a new order (cf. Mt. 24.8; Jn. 16.21). Others interpret ‘creation’ as referring to human nature; in which case ‘we ourselves’ in verse 23 must be understood of the apostles, or of Christians as opposed to those who live according to nature.
[5] ‘As before’; that is, as in verse 16 above.
[6] Some Greek manuscripts read ‘God helps in every way to secure the good of those who love God’. ‘In fulfilment of his design’; the Greek fathers, however, interpret, ‘in accordance with their wills’.
[7] Ps. 43.22.
Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd
