Romans 9
1 I say [the] truth in Christ, I lie not, my conscience bearing witness 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 grief and uninterrupted pain in my heart,
quoniam tristitia est mihi magna et continuus dolor cordi meo
3 for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh;
optabam enim ipse ego anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem
4 who are Israelites; whose [is] the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa
5 whose [are] the fathers; and of whom, as according to flesh, [is] the Christ, who is over all, God blessed for ever. Amen. (aiōn g165)
quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula amen (aiōn g165)
6 Not however as though the word of God had failed; for not all [are] Israel which [are] of Israel;
non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel
7 nor because they are seed of Abraham [are] all children: but, In Isaac shall a seed be called to thee.
neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen
8 That is, [they that are] the children of the flesh, these [are] not the children of God; but the children of the promise are reckoned as seed.
id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine
9 For this word [is] of promise, According to this time I will come, and there shall be a son to Sarah.
promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius
10 And not only [that], but Rebecca having conceived by one, Isaac our father,
non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
11 [the children] indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),
cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret
12 it was said to her, The greater shall serve the less:
non ex operibus sed ex vocante dictum est ei quia maior serviet minori
13 according as it is written, I have loved Jacob, and I have hated Esau.
sicut scriptum est Iacob dilexi Esau autem odio habui
14 What shall we say then? [Is there] unrighteousness with God? Far be the thought.
quid ergo dicemus numquid iniquitas apud Deum absit
15 For he says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion.
Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor
16 So then [it is] not of him that wills, nor of him that runs, but of God that shews mercy.
igitur non volentis neque currentis sed miserentis Dei
17 For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst [men], that I might thus shew in thee my power, and so that my name should be declared in all the earth.
dicit enim scriptura Pharaoni quia in hoc ipsum excitavi te ut ostendam in te virtutem meam et ut adnuntietur nomen meum in universa terra
18 So then, to whom he will he shews mercy, and whom he will he hardens.
ergo cuius vult miseretur et quem vult indurat
19 Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?
dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit
20 Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has 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 Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour?
an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam
22 And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum
23 and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam
24 us, whom he has also called, not only from amongst [the] Jews, but also from amongst [the] nations?
quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus
25 As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.
sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam
26 And it shall be, in the place where it was said to them, Ye [are] not my people, there shall they be called Sons of [the] living God.
et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi
27 But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved:
Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient
28 for [he] is bringing the matter to an end, and [cutting [it] short in righteousness; because] a cutting short of the matter will [the] Lord accomplish upon the earth.
verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram
29 And according as Esaias said before, Unless [the] Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha.
et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus
30 What then shall we say? That [they of the] nations, who did not follow after righteousness, have attained righteousness, but [the] righteousness that is on the principle of faith.
quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
31 But Israel, pursuing after a law of righteousness, has not attained to [that] law.
Israhel vero sectans legem iustitiae in legem iustitiae non pervenit
32 Wherefore? Because [it was] not on the principle of faith, but as of works. They have stumbled at the stumblingstone,
quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis
33 according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on 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
