Romans 9
1 Truth I say in Christ, I lie not, 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 anathema from the Christ — for my brethren, my kindred, 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 over all, God blessed to the 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 hath failed; for not all who [are] of Israel are these 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 shall a seed be called to thee;'
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 shall 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 — Isaac our father —
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 choice, might remain; not of works, but of Him who is calling, ) it was said to her —
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
12 'The greater shall serve the less;'
non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
13 according as it hath been written, 'Jacob I did love, and Esau I did hate.'
sicut scriptum est: Iacob dilexi, Esau autem odio habui.
14 What, then, shall we say? unrighteousness [is] with God? let it not be!
Quid ergo dicemus? Numquid iniquitas apud Deum? Absit.
15 for to Moses He saith, '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 saith to Pharaoh — 'For this very thing I did raise thee up, that I might shew in thee 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 willeth, He doth kindness, and to whom He willeth, He doth harden.
Ergo cuius vult miseretur, et quem vult indurat.
19 Thou wilt say, then, to me, 'Why yet doth He find fault? for His counsel who hath resisted?'
Dicis itaque mihi: Quid adhuc queritur? Voluntati enim eius quis resistit?
20 nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form [it], Why me didst thou make thus?
O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
21 hath not the potter authority over the clay, out of the same lump to make the one vessel to honour, and the one 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, willing to shew the wrath and to make known His power, did endure, 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 did call — 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 saith, '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 shall be — in the place where it was said to them, Ye [are] not My people; there they shall 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 doth cry concerning Israel, 'If the number of the sons of Israel may be as the sand of the sea, the remnant shall 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 upon the land.
Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
29 and according as Isaiah saith before, 'Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.'
et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
30 What, then, shall we say? that nations who are not pursuing righteousness did attain 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, at a law of righteousness did not arrive;
Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
32 wherefore? because — not by faith, but as by works of law; for they did stumble at the stone of stumbling,
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33 according as it hath been written, 'Lo, I place in Sion a stone of stumbling and a rock of offence; and every one who is believing thereon shall not be ashamed.'
sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis, qui credit in eum, non confundetur.
