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 est mihi magna 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 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 over all, God blessed to 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 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 Israhel hii sunt Israhel
7 nor because they are seed of Abraham [are] all children, but — 'in Isaac shall a seed be called to thee;'
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 shall 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 — Isaac our father —
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 choice, might remain; not of works, but of Him who is calling, ) it was said to her —
cum enim nondum nati fuissent aut aliquid egissent bonum aut malum 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;'
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 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 adnuntietur 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 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 did call — 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 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 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;
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 upon the land.
verbum enim consummans et brevians in aequitate 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 praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra 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 quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
31 and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive;
Israhel vero sectans legem iustitiae in legem iustitiae 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 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
