Rom 09 Rome 09 Rome 09

9 1 Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto : 2 quoniam tristitia mihi magna est, et continuus dolor cordi meo. 9 1 I speak the truth in Christ, I do not lie: my conscience in the Holy Spirit bears witness to me: 2 because my sorrow is great, and the pain of my heart is continuous. 3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, 4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa : 5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. 3 For I myself wished to be anathema from Christ on behalf of my brothers, who are my relatives according to the flesh, 4 who are Israelites, whose adoption of children, and glory, and testament, and legislation, and obedience, and promises: 5 whose fathers, and from whom is Christ according to the flesh, who is above all God blessed for ever. Amen. 6 Non autem quod exciderit verbum Dei. 6 But not that the word of God has fallen out. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ : 7 neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen : 8 id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine. For not all who are of Israel are Israelites: 7 nor are all the children who are the seed of Abraham: but in Isaac shall your seed be called: 8 That is, not the children of the flesh, these are the children of God: but those who are the children of the promise are esteemed in seed 9 Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius. 9 For the word of the promise is this: According to this time I will come: and there shall be a son of Sarah. 10 Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri. 10 But she was not the only one, but also Rebekah, having from one concubinage, our father's Isaac. 11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret), 12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori, 13 sicut scriptum est : Jacob dilexi, Esau autem odio habui. 11 For when they had not yet been born, either they had done something good or bad (so that God's purpose of election would remain), 12 not from works, but from calling, it was said to him that the elder should serve the younger, 13 as it is written: I loved Jacob, but I hated Esau I had

14 Quid ergo dicemus ? numquid iniquitas apud Deum ? Is there iniquity with God? Absit. 15 Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor. 15 For he says to Moses: I will have mercy on whom I have mercy: and I will show mercy to whom I will have mercy. 16 Igitur non volentis, neque currentis, sed miserentis est Dei. 16 Therefore it is not of the willing, nor of the running, but of the merciful God. 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. 17 For the Scripture says to Pharaoh: Because in this very thing I raised you up, that I might show my power in you: and that my name might be announced in all the earth. 18 Ergo cujus vult miseretur, et quem vult indurat. 18 Therefore he will have mercy on whom he wills, and he will clothe whom he wills. 19 Dicis itaque mihi : Quid adhuc queritur ? 19 So you say to me: What is he still complaining about? voluntati enim ejus quis resistit ? for who can resist his will? 20 O homo, tu quis es, qui respondeas Deo ? 20 O man, who are you to answer God? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic ? Does a figment say to him who made it up: Why have you made me like this? 21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ? 21 Does not the potter have the power to make from the same lump of clay one vessel for honor and another for dishonor? 22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum, 23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam. 22 But if God, wanting to show his wrath, and to make his power known, endured with much patience the vessels of wrath, fit for destruction, 23 that he might show the riches of his glory in the vessels of mercy, which he had prepared for glory. 24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus, 25 sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam. 24 And he called us not only from among the Jews, but also among the Gentiles, 25 as he says in Hosea: I will not call my people, my people: and not beloved, beloved: and not obtained mercy, obtained mercy. 26 Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi. 26 And it will be in the place where it was said to them: You are not my people: there they will be called the children of the living God. 27 Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient. 27 And Isaiah cries out for Israel: If the number of the children of Israel be as the sand of the sea, the remnant shall be saved. 28 Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram : 29 et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus. 28 For finishing the word, and shortening it in equity: for the Lord will make the word shortened upon the earth: 29 and as Isaiah foretold: Unless the Lord of Sabaoth had left us a seed, we should have become like Sodom, and like Gomorrah.

30 Quid ergo dicemus ? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est. That the nations that did not follow righteousness, have laid hold of righteousness: and the righteousness that is by faith. 31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit. 31 But Israel, following the law of justice, did not reach the law of justice. 32 Quare ? 32 Why? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis, 33 sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur. Because not by faith, but as it were by works: for they stumbled upon a stone of stumbling, 33 as it is written: Behold, I lay in Zion a stone of stumbling, and a rock of stumbling: and whosoever believeth in him shall not be put to shame.