Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
that I have great sorrow and unceasing pain in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh:
4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service [of God], and the promises;
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
But [it is] not as though the word of God hath come to nought. For they are not all Israel, that are of Israel:
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
neither, because they are Abraham’s seed, are they all children: but, In Isaac shall thy seed be called.
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is a word of promise, According to this season will I come, and Sarah shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only so; but Rebecca also having conceived by one, [even] by our father Isaac—
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
for [the children] 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 that calleth,
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
it was said unto her, The elder shall serve the younger.
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
Even as it is written, Jacob I loved, but Esau I hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there unrighteousness with God? God forbid.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy.
17 Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
So then he hath mercy on whom he will, and whom he will he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
[even] us, whom he also called, not from the Jews only, but also from the Gentiles?
25 sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
And it shall be, [that] in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.
27 Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:
28 Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
for the Lord will execute [his] word upon the earth, finishing it and cutting it short.
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:
31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
but Israel, following after a law of righteousness, did not arrive at [that] law.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Wherefore? Because [they sought it] not by faith, but as it were by works. They stumbled at the stone of stumbling;
33 sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.
