Romani - caput 9Romans - chapter 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 witness in the Holy Ghost:
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great sadness, and continual sorrow in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
4 qui sunt Isrælitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
Who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises:
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Isræl sunt, ii sunt Isrælitæ:
Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of promise: According to this time will I come; and Sara shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only she. But when Rebecca also had conceived at once, of Isaac our father.
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
As it is written: Jacob I have loved, but Esau I have hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there injustice with God? God forbid.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy.
16 Igitur non volentis, neque currentis, sed miserentis est 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 annuntietur nomen meum in universa terra.
For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
O man, who art thou that repliest against God? Shall the thing formed say to him that formed 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?
Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
Even us, whom also he hath called, nor only of the Jews, but also 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 in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy.
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, You are not my people; there they shall be called the sons of the living God.
27 Isaias autem clamat pro Isræl: Si fuerit numerus filiorum Isræl tamquam arena maris, reliquiæ salvæ fient.
And Isaias crieth out concerning Israel: If the number of the children 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 he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.
31 Isræl vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, by following after the law of justice, is not come unto the law of justice.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
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 stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
Romani - caput 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 witness in the Holy Ghost:
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great sadness, and continual sorrow in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
4 qui sunt Isrælitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
Who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises:
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Isræl sunt, ii sunt Isrælitæ:
Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of promise: According to this time will I come; and Sara shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only she. But when Rebecca also had conceived at once, of Isaac our father.
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
As it is written: Jacob I have loved, but Esau I have hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there injustice with God? God forbid.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy.
16 Igitur non volentis, neque currentis, sed miserentis est 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 annuntietur nomen meum in universa terra.
For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
O man, who art thou that repliest against God? Shall the thing formed say to him that formed 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?
Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
Even us, whom also he hath called, nor only of the Jews, but also 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 in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy.
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, You are not my people; there they shall be called the sons of the living God.
27 Isaias autem clamat pro Isræl: Si fuerit numerus filiorum Isræl tamquam arena maris, reliquiæ salvæ fient.
And Isaias crieth out concerning Israel: If the number of the children 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 he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.
31 Isræl vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, by following after the law of justice, is not come unto the law of justice.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
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 stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
Romani - caput 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 witness in the Holy Ghost:
2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great sadness, and continual sorrow in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
4 qui sunt Isrælitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
Who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises:
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Isræl sunt, ii sunt Isrælitæ:
Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.
9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of promise: According to this time will I come; and Sara shall have a son.
10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only she. But when Rebecca also had conceived at once, of Isaac our father.
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)
12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
As it is written: Jacob I have loved, but Esau I have hated.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there injustice with God? God forbid.
15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy.
16 Igitur non volentis, neque currentis, sed miserentis est 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 annuntietur nomen meum in universa terra.
For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee, and that my name may be declared throughout all the earth.
18 Ergo cujus vult miseretur, et quem vult indurat.
Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
O man, who art thou that repliest against God? Shall the thing formed say to him that formed 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?
Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?
22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
Even us, whom also he hath called, nor only of the Jews, but also 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 in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy.
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, You are not my people; there they shall be called the sons of the living God.
27 Isaias autem clamat pro Isræl: Si fuerit numerus filiorum Isræl tamquam arena maris, reliquiæ salvæ fient.
And Isaias crieth out concerning Israel: If the number of the children 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 he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.
31 Isræl vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, by following after the law of justice, is not come unto the law of justice.
32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
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 stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.