Romanos 9
1 veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto
I say the truth in Christ, I lye not, (my conscience bearing me witness in the holy Ghost, )
2 quoniam tristitia est mihi magna et continuus dolor cordi meo
that I have great grief and continual sorrow 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 made a curse after the manner of Christ, for my brethren, my kindred 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 form of divine worship, and the promises:
5 quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula amen (aiōn g165)
whose are the fathers, and of whom, as to the flesh, Christ came, who is over all God blessed for ever. Amen. (aiōn g165)
6 non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel
Not that the word of God hath failed. For they are not all Israel, who are descended from Israel.
7 neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen
Nor because they are the seed of Abraham, are they all children of promise: but "in Isaac shall thy seed be called."
8 id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine
That is, not the children of the flesh 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 Sarrae filius
For this is the word of the promise, "According to this time will I come, and Sarah shall have a son:"
10 non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro
and not to her only; but Rebecca also being with child by our father Isaac,
11 cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret
(when the children were not yet born, nor had done either good or evil, that the purpose of God according to his choice might abide, not on account of works, but of Him that calleth, ) it was said to her, the elder shall serve the younger:
12 non ex operibus sed ex vocante dictum est ei quia maior serviet minori
as it is written,
13 sicut scriptum est Iacob dilexi Esau autem odio habui
"I loved Jacob and I hated Esau."
14 quid ergo dicemus numquid iniquitas apud Deum absit
What shall we say then? Is there injustice in God?
15 Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor
God forbid! 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 Dei
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth 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
And the scripture saith unto Pharaoh, for this very purpose have I raised thee up, that I may shew forth my power in thee, and that my name may be declared through all the earth.
18 ergo cuius vult miseretur et quem vult indurat
So then He hath mercy on whom He pleaseth, and whom He will, He hardeneth.
19 dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit
Thou wilt say then, Why doth he yet 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 formed say to 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
Hath not the potter power over the clay, out of the same mass to make one vessel to honor and another to dishonor?
22 quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum
And what if God, though resolved to shew his displeasure at last, and to make known his power, yet bore with much long-suffering the vessels of wrath fitted to 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 in the vessels of mercy, which He hath prepared for glory?
24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus
whom He hath also called, even us, not only of the Jews, but also of the Gentiles.
25 sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam
As He saith also in Hosea, I will call them my people, who were 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 in the place where it was said to them, Ye are not my people, there shall they be called the children of the living God.
27 Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient
And Esaias crieth out concerning Israel, Though the number of the children of Israel be as the sand of the sea, only a remnant shall be saved.
28 verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram
For in finishing the account and cutting it short in righteousness, the Lord will make a short work upon the earth.
29 et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus
And as Esaias said before, "Except the Lord of hosts had left us a seed, we had been as Sodom, and we had been made like unto Gomorrah."
30 quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est
What shall we say then? that the Gentiles, who sought not after righteousness, have attained to righteousness, even the righteousness which is by faith;
31 Israhel vero sectans legem iustitiae in legem iustitiae non pervenit
but Israel, who followed after the law of righteousness, hath not attained to the law of righteousness: why?
32 quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis
because they sought it not by faith, but by the works of the law, for they stumbled at that stumbling-stone;
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 Sion a stone of stumbling and a rock of offence:" and again, "Whosoever believeth on Him shall not be ashamed."
