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 est mihi magna 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 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 lawgiving, 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 [is] the Christ, according to the flesh, who is God over all, blessed for all ages. Amen. (aiōn g165)
quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula 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 Israhel hii sunt Israhel
7 nor because they are seed of Abraham [are] all children, but, “in Isaac will a seed be called to you”;
neque quia semen sunt Abrahae 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 hii filii Dei sed qui filii sunt promissionis aestimantur 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 Sarrae filius
10 And not only [so], but also Rebecca, having conceived by one—our father Isaac
non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
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 egissent bonum aut malum 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”;
Mosi enim dicit miserebor cuius misereor et misericordiam praestabo 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 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 adnuntietur 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 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 on vessels of kindness, that He before prepared for glory, whom also He called—us—
ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam
24 not only out of Jews, but also out of nations,
quos et vocavit nos non solum ex Iudaeis sed etiam ex 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 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;
Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae 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 brevians in aequitate 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 praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra 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 quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
31 and Israel, pursuing a law of righteousness, did not arrive at a law of righteousness;
Israhel vero sectans legem iustitiae in legem iustitiae 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 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
