Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
I tell the truth in Christ. I do not lie, and my conscience bears witness with me in the Holy Spirit,
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
that for me there is great sorrow and unceasing pain 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 would be cursed and set apart from Christ for the sake of my brothers, those of my own race according to the flesh.
4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
They are Israelites. They have adoption, the glory, the covenants, the gift of the law, the worship 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)
Theirs are the ancestors from whom Christ has come with respect to the flesh—he who is God over all. May he be praised forever. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
But it is not as though the promises of God have failed. For it is not everyone in Israel who truly belongs to Israel.
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither are all Abraham's descendants truly his children. But, “It is through Isaac that your descendants will 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 are not the children of God. But the children of the promise are regarded as descendants.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of promise: “At this time I will come, and a son will be given to Sarah.”
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
Not only this, but after Rebekah also had 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),
for the children were not yet born and had not yet done anything good or bad, so that the purpose of God according to choice might stand, not because of actions, but because of him who calls—
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
it was said to her, “The older will serve the younger.”
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
It is just as had been written: “Jacob I loved, but Esau I hated.”
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What then will we say? Is there unrighteousness with God? May it never be.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he says 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 because of him who wills, nor because of him who runs, but because 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 purpose I raised you up, so that I might demonstrate my power in you, and so that my name might be proclaimed in all the earth.”
18 Ergo cujus vult miseretur, et quem vult indurat.
So then, God has mercy on whom he wishes, and whom he wishes, he makes stubborn.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
You will say then to me, “Why does he still find fault? For who has ever withstood his will?”
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
On the contrary, man, who are you who answers against God? Will what has been molded say to the one who molds it, “Why did you make me this way?”
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Does the potter not have the right over the clay to make from the same lump a container for special use, and another container for daily 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, who is willing to show his wrath and to make his power known, endured with much patience containers of wrath prepared for destruction?
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
What if he did this in order that he might make known the riches of his glory upon containers of mercy, which he had previously prepared for glory?
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
What if he did this also for us, whom he also called, not only from among the Jews, but also from among 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 also in Hosea: “I will call my people who were not my people, and her beloved who was not beloved.
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
Then it will be that where it was said to them, 'You are not my people,' there 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 children of Israel were as the sand of the sea, it will be a remnant that 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, completely and without delay.”
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
As Isaiah had said previously, “If the Lord of hosts had not left us descendants, we would be like Sodom, and we would have become like Gomorrah.”
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What will we say then? That the Gentiles, who were not pursuing righteousness, obtained righteousness, the righteousness by faith.
31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, who did pursue a law of righteousness, did not arrive at it.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why not? Because they did not pursue it by faith, but by 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 it has been written, “Look, I am laying in Zion a stone of stumbling and a rock of offense. He who believes in it will not be ashamed.”
