Romans 9

I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:

Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto:

Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ,

That I have great sadness and continual sorrow in my heart.

quoniam tristitia mihi magna est, et continuus dolor cordi meo.

ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.

For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:

Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,

ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα,

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:

qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:

οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,

Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.

quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.

ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα: ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν.

Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.

Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:

Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ:

Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.

neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen:

οὐδ' ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλ', ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα.

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.

id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine.

τοῦτ' ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα:

For this is the word of promise: According to this time will I come. And Sara shall have a son.

Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius.

ἐπαγγελίας γὰρ ὁ λόγος οὗτος, κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.

And not only she. But when Rebecca also had conceived at once of Isaac our father.

Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.

οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν:

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):

Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),

μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατ' ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ,

Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.

non ex operibus, sed ex vocante dictum est ei quia major serviet minori,

οὐκ ἐξ ἔργων ἀλλ' ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι,

As it is written: Jacob I have loved: but Esau I have hated.

sicut scriptum est : Jacob dilexi, Esau autem odio habui.

καθάπερ γέγραπται, τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.

What shall we say then? Is there injustice with God? God forbid!

Quid ergo dicemus? numquid iniquitas apud Deum? Absit.

Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο.

For he saith to Moses: I will have mercy on whom I will have mercy. And I will show mercy to whom I will show mercy.

Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor.

τῷ Μωϋσεῖ γὰρ λέγει: ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω.

So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

Igitur non volentis, neque currentis, sed miserentis est Dei.

ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ.

For the scripture saith to Pharao: To this purpose have I raised thee, that I may show my power in thee and that my name may be declared throughout all the earth.

Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.

λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.

Therefore he hath mercy on whom he will. And whom he will, he hardeneth.

Ergo cujus vult miseretur, et quem vult indurat.

ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.

Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?

Dicis itaque mihi : Quid adhuc queritur? voluntati enim ejus quis resistit?

Ἐρεῖς μοι οὖν, τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;

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?

O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic?

ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, τί με ἐποίησας οὕτως;

Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?

an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?

ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;

What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,

Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,

εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν,

That he might show the riches of his glory on the vessels of mercy which he hath prepared unto glory?

ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.

ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,

Even us, whom also he hath called, not only of the Jews but also of the Gentiles.

Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,

οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν;

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.

sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.

ὡς καὶ ἐν τῷ Ὡσηὲ λέγει, καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην:

And it shalt 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.

Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.

καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη [αὐτοῖς], οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.

And Isaiah cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.

Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.

Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται:

For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.

Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram:

λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς.

And Isaiah foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.

et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.

καὶ καθὼς προείρηκεν Ἠσαΐας: εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.

What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.

Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est.

Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως,

But Israel, by following after the law of justice, is not come unto the law of justice.

Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.

Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν.

Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.

Quare? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis,

διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ' ὡς ἐξ ἔργων: προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος,

As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.

sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.

καθὼς γέγραπται: ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται.