Romanos 9
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
Truth, say I, in Christ, I utter no falsehood, —my conscience bearing witness with me in the Holy Spirit, —
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great grief and incessant travail in my heart;
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I could have wished to be accursed, even I myself, from the Christ, in behalf of my brethren my kinsmen according to the flesh; —
4 qui sunt Israelitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
Who, indeed, are Israelites, whose are the sonship, and the glory, and the covenants, and the legislation, and the divine 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)
Whose are the fathers, and of whom is the Christ—according to the flesh—he who is over all, God, blessed unto the ages. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
It is not, however, as though the word of God had failed; for, not all they who are of Israel, the same are Israel.
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither, because they are seed of Abraham, are all children, —but, In Isaac, shall there be called unto thee a seed.
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
That is—not the children of the flesh, the same are children of God; but, the children of the promise, are reckoned as a seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For, of promise, is this word—According to this season, will I come, and Sarah shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And, not only so, but, when, Rebekah also, was with child, of one—Isaac our father, —
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
They, in fact, not being yet born, nor having practised anything good or bad, —in order that the purpose of God by way of election might stand, —not by works but by him that was calling,
12 non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
It was said unto her—The elder, shall serve the younger;
13 sicut scriptum est: Iacob dilexi, Esau autem odio habui.
Even as it is written—Jacob, have I loved, but, Esau, have I hated.
14 Quid ergo dicemus? Numquid iniquitas apud Deum? Absit.
What, then, shall we say? Is there injustice with God? Far be it!
15 Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
For, unto Moses, he saith—I will have mercy upon whomsoever I can have mercy, and I will have compassion upon whomsoever I can have compassion.
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
Hence, then, it is nor of him that wisheth nor of him that runneth, but of the mercy-shewing God.
17 Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuncietur nomen meum in universa terra.
For the Scripture saith unto Pharaoh—Unto this end, have I raised thee up, that I may thus shew in thee my power, and that I may declare my name in all the earth.
18 Ergo cuius vult miseretur, et quem vult indurat.
Hence, then, —on whom he pleaseth, he hath mercy, and, whom he pleaseth, he doth harden.
19 Dicis itaque mihi: Quid adhuc queritur? Voluntati enim eius quis resistit?
Thou wilt say to me, then—Why longer findeth he fault? For, his purpose, who hath withstood?
20 O homo, tu quis es, qui respondeas Deo? Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic?
O man! Who, nevertheless, art, thou, that art answering again unto God? Shall the thing formed say unto him that formed it—Why didst thou make me thus?
21 An non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
Or hath not the potter a right over the clay—out of the same lump, to make some, indeed, into a vessel for honour, and some for dishonour?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
And, if God—wishing to shew his anger and to make known his power—bare, in much patience, with vessels of anger already fitted for destruction,
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
In order that he might make known the riches of his glory upon vessels of mercy which he prepared beforehand for glory, —
24 Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
Whom he also called, even us, not only from among Jews, but also from among the nations, [what then?]
25 sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
As also in Hosea he saith—I will call the not-my-people, My people, and the not-beloved, beloved,
26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
And it shall be—in the place where it was said [to them]—not my people are, ye! there, shall they be called—Sons of a Living God.
27 Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
Isaiah, moreover, exclaimeth over Israel—Though the number of the sons of Israel be as the sand of the sea, the remnant, shall be saved;
28 Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
For, a complete and concise account, 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, even as Isaiah hath before said, —If, the Lord of hosts, had not left us a seed, as Sodom, had we become, and, as Gomorrha, had we been made like.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
What, then, shall we say? That, they of the nations, who were not in pursuit of righteousness, have laid hold of righteousness, —a righteousness, however, which is by faith;
31 Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
Whereas, Israel, though in pursuit of a law of righteousness, unto a law, have not attained.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Wherefore? Because, not by faith but as by works, [have they sought it]: they have stumbled at 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.
Even as it is written—Lo! I lay in Zion, a stone to strike against and a rock to stumble over, and, he that resteth faith thereupon, shall not be put to shame.
