Romanos 9
1 Veritatem dico in Christo Iesu, non mentior: testimonium mihi perhibente conscientia mea in Spiritu sancto:
I am speaking the truth in Christ. My conscience confirms through the Holy Spirit that I am not lying when I say
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 accursed, cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.
4 qui sunt Israelitae, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
They are Israelites, and to them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple service, and the promises.
5 quorum patres, ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Amen. (aiōn g165)
To them belong the patriarchs, and from them, according to the flesh, came the Christ, who is God over all, blessed forever. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitae:
It is not as though the word of God has failed. For not all Israelites truly belong to Israel,
7 neque qui semen sunt Abrahae, omnes filii: sed in Isaac vocabitur tibi semen:
and not all of Abraham's children are his true descendants, but, “Through Isaac yoʋr descendants will be counted.”
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, aestimantur in semine.
That is, it is not the children of the flesh who are the children of God; rather, the children of the promise are counted as descendants.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Sarae filius.
For this is what God promised: “About this time next year I will come, and Sarah will have a son.”
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
Not only that, but when Rebecca had conceived by one man, our father Isaac,
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
though her sons were not yet born and had done nothing good or evil, in order for the purpose of God's choice to stand (not because of works but because of him who calls),
12 non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
she was told, “The older will serve the younger.”
13 sicut scriptum est: Iacob dilexi, Esau autem odio habui.
As it is written, “Jacob I loved, but Esau I hated.”
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What then shall we say? Is there injustice with God? Certainly not!
15 Moysi enim dicit: Miserebor cuius misereor: et misericordiam praestabo cuius miserebor.
For he says 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 does not depend on human will or effort, but on God's mercy.
17 Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuncietur nomen meum in universa terra.
For the Scripture says to Pharaoh, “I have raised yoʋ up for the very purpose of showing my power in yoʋ, so that my name might be declared in all the earth.”
18 Ergo cuius vult miseretur, et quem vult indurat.
So then, God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
Yoʋ will say to me then, “Why does he still find fault? For who can resist his will?”
20 O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
On the contrary, O man, who are yoʋ to answer back to God? Shall the thing formed say to him who formed it, “Why did yoʋ make me like this?”
21 An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Does the potter not have a right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa irae, aptata in interitum,
What if God, although willing to show his wrath and to make his power known, endured with much patience vessels of wrath fitted for destruction,
23 ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavit in gloriam.
in order to make known the riches of his glory upon vessels of mercy that he has prepared in advance for glory,
24 Quos et vocavit non solum ex Iudaeis, sed etiam in Gentibus,
namely us whom he has 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 says in Hosea, “Those who were ‘not my people’ I will call ‘my people,’ and those who were ‘not beloved’ I will call ‘beloved.’
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
And in the place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”
27 Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiae salvae fient.
And Isaiah cries out concerning Israel, “Though the number of the sons of Israel be as the sand of the sea, only the remnant will be saved.
28 Verbum enim consummans, et abbrevians in aequitate: quia verbum breviatum faciet Dominus super terram:
For the Lord will settle the matter swiftly and justly; his sentence will be executed upon the earth without delay.”
29 et sicut praedixit Isaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And just as Isaiah foretold, “If the Lord of hosts had not left us any descendants, we would have been like Sodom and become like Gomorrah.”
30 Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quae ex fide est.
What then shall we say? That Gentiles who were not pursuing righteousness have obtained righteousness, that is, the righteousness that is by faith.
31 Israel vero sectando legem iustitiae, in legem iustitiae non pervenit.
But Israel, although they pursued a law of righteousness, did not attain a law of righteousness.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why? Because they did not pursue it by faith, but as though it were by works of the law. They stumbled over 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.
as it is written, “Behold, I am placing in Zion a stone of stumbling and a rock of offense, yet no one who believes in him will be put to shame.”
