Epistola ad Romanos

Infirmum autem in fide assumite, non in disceptationibus cogitationum.

Now him that is weak in faith, take unto you: not in disputes about thoughts.

Infirmiori autem in fide assume, non in disceptationes de cogitationes.

Alius enim credit se manducare omnia: qui autem infirmus est, olus manducet.

For one believeth that he may eat all things: but he that is weak, let him eat herbs.

Alio nam crede se manduca omni: qui autem infirmiori es, olere manduca.

Is qui manducat, non manducantem non spernat: et qui non manducat, manducantem non judicet: Deus enim illum assumpsit.

Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.

Illo qui manduca, non manduca non sperne: et qui non manduca, manduca non iudica: deo nam assume illo.

Tu quis es, qui judicas alienum servum? domino suo stat, aut cadit: stabit autem: potens est enim Deus statuere illum.

Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.

Te qui es, qui iudica aliena servo? Ad domino suo sta, aut cade: sta autem: potente es nam Deo statue illo.

Nam alius judicat diem inter diem: alius autem judicat omnem diem: unusquisque in suo sensu abundet.

For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.

Nam alio iudica die inter die: alio autem iudica omni die: et unusquis in suo sensu abunda.

Qui sapit diem, Domino sapit, et qui manducat, Domino manducat: gratias enim agit Deo. Et qui non manducat, Domino non manducat, et gratias agit Deo.

He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.

Qui sape die, Domino sape, et qui manduca, Domino manduca: gratias nam age ad Deo. Et qui non manduca, Domino non manduca, et gratias age ad Deo.

Nemo enim nostrum sibi vivit, et nemo sibi moritur.

For none of us liveth to himself: and no man dieth to himself.

Nemo nam nostro ad se vive, et nemo ad se more.

Sive enim vivemus, Domino vivimus: sive morimur, Domino morimur. Sive ergo vivimus, sive morimur, Domini sumus.

For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's.

Sive nam vive, Domino vive: sive more, Domino more. Sive ergo vive, sive more, de Domino es.

In hoc enim Christus mortuus est, et resurrexit: ut et mortuorum et vivorum dominetur.

For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.

In hoc nam Christo morto es, et resurge: ut et mortuo et de vivo dominor.

Tu autem quid judicas fratrem tuum? aut tu quare spernis fratrem tuum? omnes enim stabimus ante tribunal Christi.

But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.

Te autem quid iudica fratre tuo? Aut te quare sperne fratre tuo? Omni nam sta ante tribunali de Christo.

Scriptum est enim: Vivo ego, dicit Dominus, quoniam mihi flectetur omne genu: et omnis lingua confitebitur Deo.

For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.

Scripto es nam: vive me, Domino dic, quia ad me omni genu flecte: et omni lingua confite ad Deo.

Itaque unusquisque nostrum pro se rationem reddet Deo.

Therefore every one of us shall render account to God for himself.

Itaque et unusquis nostro pro se ratione redde ad Deo.

Non ergo amplius invicem judicemus: sed hoc judicate magis, ne ponatis offendiculum fratri, vel scandalum.

Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way.

Non ergo ample invicem iudica: sed hoc iudica magis, ne pone offendiculo ad fratre, vel scandalo.

Scio, et confido in Domino Jesu, quia nihil commune per ipsum, nisi ei qui existimat quid commune esset, illi commune est.

I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

Sci, et confide in Domino Iesu, quia nihil communi per ipso, nisi ad illo qui existima quid communi es, ad illo communi es.

Si enim propter cibum frater tuus contristatur, jam non secundum caritatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est.

For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.

Si nam propter cibo fratre tuo contrista, jam non secundo caritate ambula. Ne vol cibo tuo illo perde, pro quo Christo morto es.

Non ergo blasphemetur bonum nostrum.

Let not then our good be evil spoken of.

Non ergo bono nostro blasphema.

Non est enim regnum Dei esca et potus: sed justitia, et pax, et gaudium in Spiritu Sancto:

For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.

Non es nam regno de Deo esca et potu: sed iustitia, et pace, et gaudio in Spiritu Sancto:

qui enim in hoc servit Christo, placet Deo, et probatus est hominibus.

For he that in this serveth Christ pleaseth God and is approved of men.

Qui nam in hoc servi ad Christo, place ad Deo, et proba es ad homines.

Itaque quæ pacis sunt, sectemur: et quæ ædificationis sunt, in invicem custodiamus.

Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.

Itaque que de pace es, sector: et que de aedificatione es, in invicem custodi.

Noli propter escam destruere opus Dei, omnia quidem sunt munda: sed malum est homini, qui per offendiculum manducat.

Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.

Ne vol propter esca destrue opere de Deo, omni quidem es mundo: sed malo es ad homine, qui per offendiculo manduca.

Bonum est non manducare carnem, et non bibere vinum, neque in quo frater tuus offenditur, aut scandalizatur, aut infirmatur.

It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.

Bono es non manduca carne, et non bibe vino, neque in quo fratre tuo offende, aut scandaliza, aut infirma.

Tu fidem habes? penes temetipsum habe coram Deo. Beatus qui non judicat semetipsum in eo quod probat.

Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.

Te habe fide? Penes temetipesca habe coram Deo. Beato qui non iudica semetipso in eo quod proba.

Qui autem discernit, si manducaverit, damnatus est: quia non ex fide. Omne autem, quod non est ex fide, peccatum est.

But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.

Qui autem discerne, si manduca, damna es: quia non ex fide. Omni autem, quod non es ex fide, peccato es.