Romans 9
1 I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost,
Veritatem dico in Christo Iesu, non mentior: testimonium mihi perhibente conscientia mea in Spiritu sancto:
2 that I have great sorrow and unceasing pain in my heart.
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3 For I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen 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 giving of the law, and the service [of God], and the promises;
qui sunt Israelitae, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
5 whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen. (aiōn g165)
quorum patres, ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Amen. (aiōn g165)
6 But [it is] not as though the word of God hath come to nought. For they are not all Israel, which are of Israel:
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitae:
7 neither, because they are Abraham’s seed, are they all children: but, In Isaac shall thy seed be called.
neque qui semen sunt Abrahae, omnes filii: sed in Isaac vocabitur tibi semen:
8 That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.
id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, aestimantur in semine.
9 For this is a word of promise, According to this season will I come, and Sarah shall have a son.
Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Sarae filius.
10 And not only so; but Rebecca also having conceived by one, [even] by our father Isaac—
Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11 for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
12 it was said unto her, The elder shall serve the younger.
non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
13 Even as it is written, Jacob I loved, but Esau I hated.
sicut scriptum est: Iacob dilexi, Esau autem odio habui.
14 What shall we say then? Is there unrighteousness with God? God forbid.
Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
15 For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.
Moysi enim dicit: Miserebor cuius misereor: et misericordiam praestabo cuius miserebor.
16 So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy.
Igitur non volentis, neque currentis, sed miserentis est Dei.
17 For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might shew in thee my power, and that my name might be published abroad in all the earth.
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 he hath mercy on whom he will, and whom he will he hardeneth.
Ergo cuius vult miseretur, et quem vult indurat.
19 Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?
Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?
O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
21 Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour?
An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:
Quod si Deus volens ostendere iram, et notum 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 afore prepared unto glory,
ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavit in gloriam.
24 [even] us, whom he also called, not from the Jews only, but also from the Gentiles?
Quos et vocavit non solum ex Iudaeis, sed etiam in Gentibus,
25 As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, which was not beloved.
sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
26 And it shall be, [that] in the place where it was said unto 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 And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:
Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiae salvae fient.
28 for the Lord will execute [his] word upon the earth, finishing it and cutting it short.
Verbum enim consummans, et abbrevians in aequitate: quia verbum breviatum faciet Dominus super terram:
29 And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.
et sicut praedixit 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 followed not after righteousness, attained to righteousness, even the righteousness which is of faith:
Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quae ex fide est.
31 but Israel, following after a law of righteousness, did not arrive at [that] law.
Israel vero sectando legem iustitiae, in legem iustitiae non pervenit.
32 Wherefore? Because [they sought it] not by faith, but as it were by works. They stumbled at the stone of stumbling;
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33 even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.
sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
