< Romanos 9 >

1 veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit,
2 quoniam tristitia est mihi magna et continuus dolor cordi meo
that I have great sorrow and unceasing anguish in my heart.
3 optabam enim ipse ego anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem
For I could wish that I myself were accursed from Christ for my brothers' sake, my physical relatives according to the flesh,
4 qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa
who are Israelites; whose is 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 Christus secundum carnem qui est super omnia Deus benedictus in saecula amen (aiōn g165)
of whom are the patriarchs, and from whom is the Christ, as concerning the flesh, who is over all, God, blessed forever. Amen. (aiōn g165)
6 non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel
But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel.
7 neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen
Neither, because they are Abraham's descendants, are they all children. But, "In Isaac will your descendants be called."
8 id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine
That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as descendants.
9 promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius
For this is what the promise said, "At the appointed time I will come, and Sarah will have a son."
10 non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
And not only that, but Rebekah also had conceived by one, our father Isaac.
11 cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
12 non ex operibus sed ex vocante dictum est ei quia maior serviet minori
it was said to her, "The elder will serve the younger."
13 sicut scriptum est Iacob dilexi Esau autem odio habui
Even as it is written, "Jacob I loved, but Esau I hated."
14 quid ergo dicemus numquid iniquitas apud Deum absit
What should we say then? Is there unrighteousness with God? Absolutely not.
15 Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor
For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
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 has mercy.
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 very purpose I caused you to be raised up, that I might show in you 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 has mercy on whom he desires, and he hardens whom he desires.
19 dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit
You will say then to me, "Why does he still find fault? For who withstands his will?"
20 o homo tu quis es qui respondeas Deo numquid dicit figmentum ei qui se finxit quid me fecisti sic
But who indeed are you, a human being, to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"
21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam
Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
22 quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum
What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,
23 ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam
and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus
us, whom he also called, not from the Jews only, but also from the non-Jews?
25 sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam
As he says also in Hosea, "I will call them which were not my people 'my people,' and her who was not loved, 'loved.'"
26 et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi
"It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'children 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, "Though the number of the children of Israel are as the sand of the sea, the remnant will be kept safe.
28 verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram
For he will fulfill the word and decisively in righteousness; because the Lord will carry out the word decisively in the midst of the earth."
29 et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus
As Isaiah has said before, "Unless the Lord of hosts had left us a few survivors, we would have become like 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 should we say then? That the non-Jews, who did not follow after righteousness, attained to righteousness, even the righteousness which is of faith;
31 Israhel vero sectans legem iustitiae in legem iustitiae non pervenit
but Israel, following after a law of righteousness, did not arrive at that law.
32 quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis
Why? Because they did not seek it by faith, but as it were by works. They stumbled over the stumbling stone;
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, "Look, I am laying in Zion a stumbling stone and a rock to trip over; and the one who believes in him will not be put to shame."

< Romanos 9 >