Romanos 9
1 veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto
I say the truth in Christ, I do not lie, my conscience testifying to me in the Holy Spirit,
2 quoniam tristitia est mihi magna et continuus dolor cordi meo
that great distress is in me, and unceasing sorrow in my heart.
3 optabam enim ipse ego anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem
For I wished I myself to be accursed from the Christ, for my brothers, my kinsmen according to flesh,
4 qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa
who are Israelites, of whom is the adoption, and the glory, and the covenants, and the lawgiving, and the divine service, and the promises,
5 quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula amen (aiōn g165)
of whom are the fathers, and from whom (according to flesh) is the Christ, God who is over all is blessed into the ages. Truly. (aiōn g165)
6 non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel
But it is not as that the word of God has failed. For all those from Israel, these are not Israel,
7 neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen
nor, because they are Abraham's seed, are they all children, rather, In Isaac a seed will be called for thee.
8 id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine
That is, the children of the flesh, these are not children of God, instead, the children of the promise are reckoned for seed.
9 promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius
For this is the word of promise: At this time I will come, and there will be a son by Sarah.
10 non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
And not only so, but also Rebecca having bed from one man, our father Isaac
11 cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret
(for not yet having been born, nor having done anything good or bad, that the purpose of God according to selection might remain, not from works, but from him who calls),
12 non ex operibus sed ex vocante dictum est ei quia maior serviet minori
it was said to her, The older will serve the younger.
13 sicut scriptum est Iacob dilexi Esau autem odio habui
As it is written, Jacob I loved, but Esau I regarded inferior.
14 quid ergo dicemus numquid iniquitas apud Deum absit
What will we say then? Is there injustice from God? May it not happen!
15 Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor
For he says to Moses, I will be merciful to whom I may be merciful, and I will be compassionate to whomever I may be compassionate.
16 igitur non volentis neque currentis sed miserentis Dei
So then it is not of him who wills, nor of him who runs, but of God who is merciful.
17 dicit enim scriptura Pharaoni quia in hoc ipsum excitavi te ut ostendam in te virtutem meam et ut adnuntietur nomen meum in universa terra
For the scripture says to Pharaoh, For this same thing I raised thee up, that I might display in thee my power, and that my name might be proclaimed in all the earth.
18 ergo cuius vult miseretur et quem vult indurat
So then he is merciful to whom he will, and whom he will he hardens.
19 dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit
Thou will say to me therefore, Why does he still find fault? For who has resisted his purpose?
20 o homo tu quis es qui respondeas Deo numquid dicit figmentum ei qui se finxit quid me fecisti sic
Rather, O man, who are thou answering back to God? No, will the thing formed say to him who formed it, Why did thou make me this way?
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam
Or has the potter no right over the clay, from the same lump certainly to make this vessel for esteem, and that for disesteem?
22 quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum
And if God, wanting to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath prepared for destruction,
23 ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam
even that he might make known the wealth of his glory upon vessels of mercy, which he previously prepared for glory,
24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus
namely us whom he called, not only from Jews but also from Gentiles.
25 sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam
As also he says in Hosea, I will call those not my people, my people, and her who was not beloved, beloved.
26 et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi
And it will be in the place where it was said to them, Ye are not my people, there they will be called, sons of the living God.
27 Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient
And Isaiah cries out concerning Israel, If the number of the sons of Israel may be as the sand of the sea, the remnant will be saved.
28 verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram
Since he is completing and finishing quickly a matter in righteousness, because a matter that has been cut short upon the earth, the Lord will perform.
29 et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus
And just as Isaiah has foretold, Unless the Lord of hosts had left us a seed, we would have become as Sodom, and would have been made like Gomorrah.
30 quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
What will we say then? That the Gentiles who did not pursue righteousness, attained righteousness, even the righteousness from faith.
31 Israhel vero sectans legem iustitiae in legem iustitiae non pervenit
But Israel who pursued a law of righteousness, did not arrive to a law of righteousness.
32 quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis
Why? Because it was not from faith but as from works of law. For they 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
just as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offense. And every man who believes in him will not be shamed.
