Romans 9
1 Truth I say in Christ, I do not lie, my conscience bearing testimony 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 unceasing pain in my heart—
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3 for I was wishing, I myself, to be accursed from the Christ—for my brothers, 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, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
qui sunt Israelitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
5 whose [are] the fathers, and of whom [is] the Christ, according to the flesh, who is God over all, blessed for all ages. Amen. (aiōn g165)
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
6 And it is not possible that the word of God has failed; for not all who [are] of Israel are these of Israel;
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
7 nor because they are seed of Abraham [are] all children, but, “in Isaac will a seed be called to you”;
neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
8 that is, the children of the flesh—these [are] not children of God; but the children of the promise are reckoned for seed;
id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
9 for the word of promise [is] this: “According to this time I will come, and there will be to Sarah a son.”
Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
10 And not only [so], but also Rebecca, having conceived by one—our father Isaac
Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11 (for they being not yet born, neither having done anything good or evil, that the purpose of God, according to [divine] selection, might remain; not of works, but of Him who is calling),
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
12 it was said to her, “The greater will serve the less”;
non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
13 according as it has been written: “Jacob I loved, and Esau I hated.”
sicut scriptum est: Iacob dilexi, Esau autem odio habui.
14 What, then, will we say? Unrighteousness [is] with God? Let it not be!
Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
15 For to Moses He says, “I will do kindness to whom I do kindness, and I will have compassion on whom I have compassion”;
Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
16 so then—not of him who is willing, nor of him who is running, but of God who is doing kindness;
Igitur non volentis, neque currentis, sed miserentis est Dei.
17 for the Writing says to Pharaoh, “For this very thing I raised you up, that I might show in you My power, and that My Name might be declared in all the land”;
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, to whom He wills, He does kindness, and to whom He wills, He hardens.
Ergo cuius vult miseretur, et quem vult indurat.
19 You will say, then, to me, “Why does He yet find fault? For who has resisted His counsel?”
Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
20 No, but, O man, who are you that are answering again to God? Will the thing formed say to Him who formed [it], Why did you make me thus?
O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
21 Does the potter not have authority over the clay, out of the same lump to make one vessel to honor and one to dishonor?
An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
22 And if God, willing to show the wrath and to make known His power, endured, in much long suffering, vessels of wrath fitted 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 kindness, that He before prepared for glory, whom also He called—us—
ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
24 not only out of Jews, but also out of nations,
Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
25 as also in Hosea He says, “I will call what [is] not My people—My people; and her not beloved—Beloved,
sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
26 and it will be—in the place where it was said to them, You [are] not My people; there they will 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 And Isaiah cries concerning Israel, “If the number of the sons of Israel may be as the sand of the sea, the remnant will be saved;
Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
28 for a matter He is finishing, and is cutting short in righteousness, because a matter cut short will the LORD do on the land.”
Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
29 And according as Isaiah says before, “Except the LORD of Hosts left to us a seed, we had become as Sodom, and we had 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, then, will we say? That nations who are not pursuing righteousness attained to righteousness, and righteousness that [is] of faith,
Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
31 and Israel, pursuing a law of righteousness, did not arrive at a law of righteousness;
Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
32 why? Because—not by faith, but as by works of law; for they stumbled at the stone of stumbling,
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33 according as it has been written: “Behold, I place in Zion a stone of stumbling and a rock of offense; and everyone who is believing thereon will not be ashamed.”
sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
