Romans 9
1 I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
2 that I have great sorrow and unceasing pain in my heart.
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3 For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
4 who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
qui sunt Israelitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. (aiōn g165)
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
6 But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
7 Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.”
neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
8 That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
9 For this is a word of promise: “At the appointed time I will come, and Sarah will have a son.”
Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
10 Not only so, but Rebekah also conceived by one, by our father Isaac.
Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
12 it was said to her, “The elder will serve the younger.”
non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
13 Even as it is written, “Jacob I loved, but Esau I hated.”
sicut scriptum est: Iacob dilexi, Esau autem odio habui.
14 What shall we say then? Is there unrighteousness with God? May it never be!
Quid ergo dicemus? Numquid iniquitas apud Deum? Absit.
15 For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
16 So then it is not of him who wills, nor of him who runs, but of God who has mercy.
Igitur non volentis, neque currentis, sed miserentis est Dei.
17 For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.”
Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuncietur nomen meum in universa terra.
18 So then, he has mercy on whom he desires, and he hardens whom he desires.
Ergo cuius vult miseretur, et quem vult indurat.
19 You will say then to me, “Why does he still find fault? For who withstands his will?”
Dicis itaque mihi: Quid adhuc queritur? Voluntati enim eius quis resistit?
20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
21 Or hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
22 What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory—
ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
24 us, whom he also called, not from the Jews only, but also from the Gentiles?
Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
25 As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
26 “It will be that in the place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
28 for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”
Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
29 As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
30 What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
31 but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
32 Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone,
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33 even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
