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 testimony in the Holy Spirit,
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great sorrow and unceasing grief 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 myself to be accursed from Christ, for 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 are Israelites, to whom belong the adoption, 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)
to whom belong the fathers, and of whom is the Christ, as it respects the flesh, who is over all, God blessed forever. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitæ:
It is not possible that the word of God has failed; for they are not all Israel who are of Israel.
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Nor, because they are the posterity of Abraham, are they all children: but in Isaac shall your posterity 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 counted for the posterity.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For the word of the promise is this: At this time will I come, and Sarah shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
Not only so, but when Rebecca had conceived by one, even our father Isaac,
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
(the children, indeed, having not yet been born, and having done neither good nor evil, that the purpose of God according to election might stand, not of works, but of him that calls, )
12 non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
it was said to her: The elder shall serve the younger;
13 sicut scriptum est: Iacob 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, then, shall we say? Is there unrighteousness with. God? It can not be.
15 Moysi enim dicit: Miserebor cuius misereor: et misericordiam præstabo cuius miserebor.
For he says to Moses: I will show mercy to whom I will show mercy; and I will show compassion to whom I will show compassion.
16 Igitur non volentis, neque currentis, sed miserentis est Dei.
Therefore, it is not of him that wills, nor of him that runs, but of God that shows mercy.
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 says to Pharaoh: For this very purpose have I raised you up, that I may show in you my power, and that my name may be published in all the earth.
18 Ergo cuius vult miseretur, et quem vult indurat.
Therefore, he has mercy on whom he wills to have mercy: and whom he wills to harden, he hardens.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
You will then 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?
No, but rather, O man, who are you that dispute with God? Shall the thing formed say to him that formed, it, Why have you made 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 power over the clay, to make from the same mass one vessel for honor, and another for dishonor?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What, then, if God, intending to show his wrath, and to make his power known, yet, in much long-suffering bore with the vessels of wrath fitted for 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 before prepared for glory, showed mercy to us,
24 Quos et vocavit nos non solum ex Iudæis, sed etiam in Gentibus,
whom he has called, not only from among 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 also in Hosea: I will call that my people which is 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.
And it shall come to pass, that, in the place where it was said to them: You are not my people, there shall they be called the sons of the living God.
27 Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tamquam arena maris, reliquiæ salvæ fient.
But Isaiah cries concerning Israel: Though the number of the sons 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 his word he fulfills, and he decrees in righteousness; for his word that is decreed, will the Lord execute upon the land.
29 et sicut prædixit Isaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And as Isaiah said before: Unless the Lord of hosts had left us a posterity, we should have been like Sodom, and been made like Gomorrah.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quæ ex fide est.
What, then, shall we say? That the Gentiles, who did not seek after justification, have obtained justification, even the justification which is by faith:
31 Israel vero sectando legem iustitiæ, in legem iustitiæ non pervenit.
but Israel, who sought after a law of justification, has not attained to a law of justification.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
And why? Because they sought it not by faith, but as if by works of law: for they stumbled against that 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 is written: Behold, I lay in Zion a stone of stumbling, and a rock of offense: and whoever believes on him, shall not be ashamed.
