Romans 9
1 I say the trueth in Christ, I lye not, my conscience bearing mee witnes in the holy Ghost,
Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
2 That I haue great heauinesse, and continuall sorow in mine heart.
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3 For I woulde wish my selfe to be separate from Christ, for my brethren that are my kinsemen according to the flesh,
Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
4 Which are the Israelites, to whome perteineth the adoption, and the glory, and the Couenants, and the giuing of the Lawe, and the seruice of God, and the promises.
qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
5 Of whome are the fathers, and of whome concerning the flesh, Christ came, who is God ouer all, blessed for euer, Amen. (aiōn g165)
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
6 Notwithstanding it can not bee that the worde of God should take none effect: for all they are not Israel, which are of Israel:
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
7 Neither are they all children, because they are the seede of Abraham: but, In Isaac shall thy seede be called:
neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
8 That is, they which are the children of the flesh, are not the children of God: but the children of the promise, are counted for the seede.
id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
9 For this is a worde of promise, In this same time wil I come, and Sara shall haue a sonne.
Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
10 Neither he onely felt this, but also Rebecca when shee had conceiued by one, euen by our father Isaac.
Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11 For yer the children were borne, and when they had neither done good, nor euill (that the purpose of God might remaine according to election, not by workes, but by him that calleth)
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
12 It was said vnto her, The elder shall serue the yonger.
non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
13 As it is written, I haue loued Iacob, and haue hated Esau.
sicut scriptum est: Jacob dilexi, Esau autem odio habui.
14 What shall wee say then? Is there vnrighteousnes with God? God forbid.
Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
15 For he saith to Moses, I wil haue mercy on him, to whom I wil shew mercie: and wil haue compassion on him, on who I wil haue copassion.
Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
16 So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.
Igitur non volentis, neque currentis, sed miserentis est Dei.
17 For the Scripture saith vnto Pharao, For this same purpose haue I stirred thee vp, that I might shewe my power in thee, and that my Name might be declared throughout al the earth.
Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
18 Therefore he hath mercie on whome he will, and whom he will, he hardeneth.
Ergo cujus vult miseretur, et quem vult indurat.
19 Thou wilt say then vnto me, Why doeth he yet complaine? for who hath resisted his will?
Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
20 But, O man, who art thou which pleadest against God? shall the thing formed say to him that formed it, Why hast thou made me thus?
O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
21 Hath not the potter power of the clay to make of the same lumpe one vessell to honour, and another vnto dishonour?
an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
22 What and if God would, to shewe his wrath, and to make his power knowen, suffer with long patience the vessels of wrath, prepared to destruction?
Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
23 And that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared vnto glory?
ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
24 Euen vs whome hee hath called, not of of the Iewes onely, but also of the Gentiles,
Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
25 As he sayth also in Osee, I will call them, My people, which were not my people: and her, Beloued, which was not beloued.
sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
26 And it shalbe in the place where it was said vnto them, Ye are not my people, that there they shalbe called, The children of the liuing God.
Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
27 Also Esaias cryeth concerning Israel, Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saued.
Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
28 For he wil make his account, and gather it into a short summe with righteousnes: for the Lord will make a short count in the earth.
Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
29 And as Esaias sayde before, Except the Lord of hostes had left vs a seede, we had bene made as Sodom, and had bene like to Gomorrha.
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 which folowed not righteousnes, haue attained vnto righteousnes, euen the righteousnes which is of faith.
Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
31 But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.
Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
32 Wherefore? Because they sought it not by faith, but as it were by the workes of the Lawe: for they haue stumbled at the stumbling stone,
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33 As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.
sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
