Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost,
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
that there is great sorrow to me and incessant grief to my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I would pray, that I myself might be an offering from Christ; in behalf of my brethren, my kindred according to the flesh:
4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
who are Israelites, of whom is the adoption of sons, and the glory, and the covenants, and the giving of the law, and the service, and the promises:
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
of whom are the fathers, and of whom is Christ according to the flesh. Who is over all, God blessed forever: amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
But not as that the word of God has been a failure. For these are not all Israel who are of Israel;
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
neither are the children all the seed of Abraham; but in Isaac shall thy seed be called;
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
that is the children of the flesh the same are not the children of God; but the children of the promise are counted for the seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of the promise, About this time I will come, and there shall be a son to Sarah.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
Not only so; but Rebecca also having cohabitation of one, our father Isaac;
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
for the children not having been born, neither having done anything good or evil, in order that the purpose of God might stand according to election not of works, but of him that calleth,
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
and it was said to her, The elder shall serve the younger:
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
as has been written, Jacob have I loved, but Esau have I hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
Then what shall we say? Is there unrighteousness with God? It could not be so.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he says to Moses, I will have mercy on whom I do have mercy, and I will commiserate whom I do commiserate.
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
Then it is not of him that willeth, nor him that runneth, but of God who shows 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, For this very thing have I raised you up, that I may show forth my power in you, and that my name may be proclaimed in all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
Then therefore he has mercy on whom he will, and whom he will he hardens.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Then thou wilt say to me, Why does he yet find fault? For who has resisted his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
O man, who art thou that repliest against God? Whether shall the thing formed say to him that formed it. Why did you make me thus?
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Has not the potter the right of the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
But if God, wishing to show forth his indignation and make his power known, endured with much longsuffering the vessels of indignation having been perfected unto destruction:
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
and in order that he might make known the riches of his glory on the vessels of mercy, which he before prepared unto glory?
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
whom he called, even us, not only of the Jews, but also of 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 her beloved, who is not beloved:
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
and it shall come to pass, in the place in which it was said to them, You are not my people, there they shall be called the sons of the living God:
27 Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
but Isaiah cries out in behalf of Israel, Though the number of sons of Israel may be as the sand of the sea, a remnant shall be saved.
28 Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
For perfecting the word and cutting it short, will the Lord do a complete work on the earth:
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
and as Isaiah has before spoken; Unless the Lord of Sabaoth left to us a seed, we would have become as Sodom, and would have been made like unto Gomorrah:
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
Then what shall we say? That the Gentiles, not pursuing righteousness, received righteousness, and the righteousness which is from faith:
31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
but Israel, following after the law, did not attain unto the law of righteousness.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why? Because they sought it not from faith, but as it were from works: they stumbled over the stone of stumbling,
33 sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
as has been written, Behold, I lay in Zion a stone of stumbling and a rock of offence: and he that believeth on him shall not be ashamed.
