Romanos 9
1 Veritatem dico in Christo Iesu, non mentior: testimonium mihi perhibente conscientia mea in Spiritu sancto:
I SPEAK the truth in Christ, I lie not, (my conscience also bearing witness to me in the Holy Ghost, )
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
that great is my sorrow and unceasing the anguish in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For could I myself wish that an anathema should be from Christ upon my brethren, my kinsmen according to the flesh?
4 qui sunt Israelitae, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
who are Israelites; whose is the adoption, and the glory, and the covenants, and the gift of the law, and the sacred service, and the promises;
5 quorum patres, ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Amen. (aiōn g165)
of whom are the fathers, and from whom as respecting the flesh Christ sprung, who is over all, the blessed God for evermore. Amen. (aiōn g165)
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitae:
Now it is not supposable that the word of God hath failed. For these are not all Israel, who are of Israel:
7 neque qui semen sunt Abrahae, omnes filii: sed in Isaac vocabitur tibi semen:
nor, 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, aestimantur in semine.
That is, not the children of the flesh, these are the children of God: but the children of the promise are accounted for the seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Sarae filius.
For the word of promise is this, At that 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.
And not only so; but when Rebecca also had conception by one, even Isaac our father;
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali, (ut secundum electionem propositum Dei maneret)
(though the children were not yet born, nor had done any thing good or evil, that according to the election of God the purpose might abide, not from works, but from him who called; )
12 non ex operibus, sed ex vocante dictum est ei: Quia maior serviet minori,
it was said unto her, “That the elder shall be servant to 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 shall we say therefore? Is there unrighteousness with God? God forbid.
15 Moysi enim dicit: Miserebor cuius misereor: et misericordiam praestabo cuius 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.
Well then, it is not of him that willeth, nor of him that runneth, but of God who sheweth 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 saith to Pharaoh, “That for this very end have I raised thee up, that I might display in thee my power, and that my name may be proclaimed in all the earth.”
18 Ergo cuius vult miseretur, et quem vult indurat.
Well then, he hath mercy on whom he will, but whom he will he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim eius quis resistit?
Wilt thou then say to me, Why yet doth he blame us? 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 disputest against God? Shall the thing fashioned say to him that fashioned 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, from the same mass to make one vessel for an honourable use, and another for a dishonourable?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa irae, aptata in interitum,
But what if God, willing to display his wrath, and to make known what is possible with him, hath borne with much long-suffering the vessels of wrath fitted for perdition:
23 ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavit in gloriam.
and that he might make known the riches of his glory upon the vessels of mercy which he had before prepared for glory:
24 Quos et vocavit non solum ex Iudaeis, sed etiam in Gentibus,
even us, whom he hath called, not only out of the Jews, but out 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 also he saith in Hosea, “I will call her which was not my people, my people; and her which was 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 unto them, ye 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, reliquiae salvae fient.
But Isaiah crieth 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 aequitate: quia verbum breviatum faciet Dominus super terram:
for he will finish the account, and cut it short in righteousness: because a concise account will the Lord make on the earth.”
29 et sicut praedixit Isaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
Even as Isaiah had said before, “Except the Lord of Sabaoth had left unto us a seed, we should have become as Sodom, and been made like unto Gomorrha.”
30 Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam, apprehenderunt iustitiam: iustitiam autem, quae ex fide est.
What then shall we say? That the Gentiles, who pursued not after righteousness, have attained unto righteousness, even the righteousness which is by faith.
31 Israel vero sectando legem iustitiae, in legem iustitiae non pervenit.
But Israel, pursuing after the law of righteousness, hath not come up to the law of righteousness.
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 by the works of the 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 offence: and every one that believeth in him shall not be confounded.”
