Romans 9
Douay-Rheims Bible, American Edition (1899)Translation
Douay-Rheims Bible, American Edition (1899)
Clementine Vulgate, 1598
1I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost:
1Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
2That I have great sadness, and continual sorrow in my heart.
2quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
3Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
4Who 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:
4qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
5Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
5quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
6Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
6Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
7Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
7neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
8That is to say, not they that are the children of the flesh, are the children of God; buy they, that are the children of the promise, are accounted for the seed.
8id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
9For this is the word of promise: According to this time will I come; and Sara shall have a son.
9Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
10And not only she. But when Rebecca also had conceived at once, of Isaac our father.
10Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)
11Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
12Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
12non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
13As it is written: Jacob I have loved, but Esau I have hated.
13sicut scriptum est: Jacob dilexi, Esau autem odio habui.
14What shall we say then? Is there injustice with God? God forbid.
14Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
15For 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.
15Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
16Igitur non volentis, neque currentis, sed miserentis est Dei.
17For 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.
17Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
18Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
18Ergo cujus vult miseretur, et quem vult indurat.
19Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
19Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
20O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
20O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
21Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?
21an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
22What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
22Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
23That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
23ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
24Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.
24Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
25As 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.
25sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
26And 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.
26Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
27And 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.
27Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
28For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
28Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
29And 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.
29et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
30What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.
30Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
31But Israel, by following after the law of justice, is not come unto the law of justice.
31Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
32Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
32Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
33As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
33sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
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