Ad Romanos 4

VULGATA	CATHOLIC PUBLIC DOMAIN
1 Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem ?	1 So then, what shall we say that Abraham had achieved, who is our father according to the flesh?
2 Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum.	2 For if Abraham was justified by works, he would have glory, but not with God.
3 Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatum est illi ad justitiam.	3 For what does Scripture say? “Abram believed God, and it was reputed to him unto justice.”
4 Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.	4 But for he who works, wages are not accounted according to grace, but according to debt.
5 Ei vero qui non operatur, credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam secundum propositum gratiæ Dei.	5 Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.
6 Sicut et David dicit beatitudinem hominis, cui Deus accepto fert justitiam sine operibus :	6 Similarly, David also declares the blessedness of a man, to whom God brings justice without works:
7 Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.	7 “Blessed are they whose iniquities have been forgiven and whose sins have been covered.
8 Beatus vir, cui non imputavit Dominus peccatum.	8 Blessed is the man to whom the Lord has not imputed sin.”
9 Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio ? Dicimus enim quia reputata est Abrahæ fides ad justitiam.	9 Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
10 Quomodo ergo reputata est ? in circumcisione, an in præputio ? Non in circumcisione, sed in præputio.	10 But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 Et signum accepit circumcisionis, signaculum justitiæ fidei, quæ est in præputio : ut sit pater omnium credentium per præputium, ut reputetur et illis ad justitiam :	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,
12 et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.	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.
13 Non enim per legem promissio Abrahæ, aut semini ejus ut hæres esset mundi : sed per justitiam fidei.	13 For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.
14 Si enim qui ex lege, hæredes sunt : exinanita est fides, abolita est promissio.	14 For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
15 Lex enim iram operatur. Ubi enim non est lex, nec prævaricatio.	15 For the law works unto wrath. And where there is no law, there is no law-breaking.
16 Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum	16 Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,
17 (sicut scriptum est : Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt :	17 in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”
18 qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei : Sic erit semen tuum.	18 And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “Thus shall your posterity shall be.”
19 Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ.	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.
20 In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo :	20 And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,
21 plenissime sciens, quia quæcumque promisit, potens est et facere.	21 knowing most fully that whatever God has promised, he is also able to accomplish.
22 Ideo et reputatum est illi ad justitiam.	22 And for this reason, it was reputed to him unto justice.
23 Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam :	23 Now this has been written, that it was reputed to him unto justice, not only for his sake,
24 sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis,	24 but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,
25 qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram.	25 who was handed over because of our offenses, and who rose again for our justification.