Romans 9
1 I am telling you the truth as a Christian man--it is no falsehood, for my conscience enlightened, as it is, by the Holy Spirit adds its testimony to mine--
veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto
2 when I declare that I have deep grief and unceasing anguish of heart.
quoniam tristitia est mihi magna et continuus dolor cordi meo
3 For I could pray to be accursed from Christ on behalf of my brethren, my human kinsfolk--for such the Israelites are.
optabam enim ipse ego anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem
4 To them belongs recognition as God's sons, and they have His glorious Presence and the Covenants, and the giving of the Law, and the Temple service, and the ancient Promises.
qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa
5 To them the Patriarchs belong, and from them in respect of His human lineage came the Christ, who is exalted above all, God blessed throughout the Ages. 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 that God's word has failed; for all who have sprung from Israel do not count as Israel,
non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel
7 nor because they are Abraham's true children. But the promise was "Through Isaac shall your posterity be reckoned."
neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen
8 In other words, it is not the children by natural descent who count as God's children, but the children made such by the promise are regarded as Abraham's posterity.
id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine
9 For the words are the language of promise and run thus, "About this time next year I will come, and Sarah shall have a son."
promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius
10 Nor is that all: later on there was Rebecca too. She was soon to bear two children to her husband, our forefather Isaac--
non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
11 and even then, though they were not then born and had not done anything either good or evil, yet in order that God's electing purpose might not be frustrated, based, as it was, not on their actions but on the will of Him who called them, she was told,
cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret
12 "The elder of them will be bondservant to the younger."
non ex operibus sed ex vocante dictum est ei quia maior serviet minori
13 This agrees with the other Scripture which says, "Jacob I have loved, but Esau I have hated."
sicut scriptum est Iacob dilexi Esau autem odio habui
14 What then are we to infer? That there is injustice in God?
quid ergo dicemus numquid iniquitas apud Deum absit
15 No, indeed; the solution is found in His words to Moses, "Wherever I show mercy it shall be nothing but mercy, and wherever I show compassion it shall be simply compassion."
Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor
16 And from this we learn that everything is dependent not on man's will or endeavour, but upon God who has mercy. For the Scripture said to Pharaoh,
igitur non volentis neque currentis sed miserentis Dei
17 "It is for this very purpose that I have lifted you so high--that I may make manifest in you My power, and that My name may be proclaimed far and wide 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 This is a proof that wherever He chooses He shows mercy, and wherever he chooses He hardens the heart.
ergo cuius vult miseretur et quem vult indurat
19 "Why then does God still find fault?" you will ask; "for who is resisting His will?"
dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit
20 Nay, but who are you, a mere man, that you should cavil against GOD? Shall the thing moulded say to him who moulded it, "Why have you 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 rightful power over the clay to make out of the same lump one vessel for more honourable and another for less honourable uses?
an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam
22 And what if God, while choosing to make manifest the terrors of His anger and to show what is possible with Him, has yet borne with long-forbearing patience with the subjects of His anger who stand ready for destruction,
quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum
23 in order to make known His infinite goodness towards the subjects of His mercy whom He has prepared beforehand for glory,
ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam
24 even towards us whom He has called not only from among the Jews but also from among the Gentiles?
quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus
25 So also in Hosea He says, "I will call that nation My People which was not My People, and I will call her beloved who was not beloved.
sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam
26 And in the place where it was said to them, 'No people of Mine are you,' there shall they be called sons of the everliving God."
et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi
27 And Isaiah cries aloud concerning Israel, "Though the number of the sons of Israel be like the sands of the sea, only a remnant of them shall be saved;
Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient
28 for the Lord will hold a reckoning upon the earth, making it efficacious and brief."
verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram
29 Even as Isaiah says in an earlier place, "Were it not that the Lord, the God of Hosts, had left us some few descendants, we should have become like Sodom, and have come to resemble Gomorrah."
et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus
30 To what conclusion does this bring us? Why, that the Gentiles, who were not in pursuit of righteousness, have overtaken it--a righteousness, however, which arises from faith;
quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
31 while the descendants of Israel, who were in pursuit of a Law that could give righteousness, have not arrived at one.
Israhel vero sectans legem iustitiae in legem iustitiae non pervenit
32 And why? Because they were pursuing a righteousness which should arise not from faith, but from what they regarded as merit. They stuck their foot against the stone which lay in their way;
quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis
33 in agreement with the statement of Scripture, "See, I am placing on Mount Zion a stone for people to stumble at, and a rock for them to trip over, and yet he whose faith rests upon it shall never have reason to feel ashamed."
sicut scriptum est ecce pono in Sion lapidem offensionis et petram scandali et omnis qui credit in eum non confundetur
