Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great heaviness and continual sorrow 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 myself were accursed from Christ for my brethren, my kinsmen 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; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. (aiōn g165)
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither, because they are the seed of Abraham, are they all children: 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, They which are the children of the flesh, these 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 promise, At this time will I come, and Sara shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; )
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
It was said unto her, The elder shall serve the younger.
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
As it is written, Jacob have I loved, but Esau have I hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there unrighteousness with God? God forbid.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth 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 saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
Even us, whom he hath called, not of the Jews only, 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 saith also in Osee, I will call them my people, which were not my people; and her beloved, which was 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, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
27 Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
Esaias also crieth concerning Israel, Though the number of the children of Israel 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 he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
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, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
