Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
I have deep sorrow and unceasing anguish in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,
4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
It is not as though God’s word has failed. For not all who are descended from Israel are Israel.
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.”
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.”
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
Not only that, but Rebecca’s children were conceived by one man, our father Isaac.
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand,
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
not by works but by Him who calls, she was told, “The older will serve the younger.”
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
So it is written: “Jacob I loved, but Esau I hated.”
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What then shall we say? Is God unjust? Certainly not!
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
So then, it does not depend on man’s desire or effort, but on God’s mercy.
17 Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
18 Ergo cujus vult miseretur, et quem vult indurat.
Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
One of you will say to me, “Then why does God still find fault? For who can resist His will?”
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
including us, whom He has called not only from the Jews, but also from the Gentiles?
25 sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
27 Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
Isaiah cries out concerning Israel: “Though the number of the Israelites is like the sand of the sea, only the remnant will be saved.
28 Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
For the Lord will carry out His sentence on the earth thoroughly and decisively.”
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
but Israel, who pursued a law of righteousness, has not attained it.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone,
33 sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
