Romanos 9
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Berean Standard Bible
1Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto:
1I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
2quoniam tristitia mihi magna est, et continuus dolor cordi meo.
2I have deep sorrow and unceasing anguish in my heart.
3Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,
4qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa:
4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
5quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
6Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
6It is not as though God’s word has failed. For not all who are descended from Israel are Israel.
7neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen:
7Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.”
8id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine.
8So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.
9Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
9For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.”
10Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
10Not only that, but Rebecca’s children were conceived by one man, our father Isaac.
11Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
11Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand,
12non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
12not by works but by Him who calls, she was told, “The older will serve the younger.”
13sicut scriptum est: Jacob dilexi, Esau autem odio habui.
13So it is written: “Jacob I loved, but Esau I hated.”
14Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
14What then shall we say? Is God unjust? Certainly not!
15Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor.
15For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16Igitur non volentis, neque currentis, sed miserentis est Dei.
16So then, it does not depend on man’s desire or effort, but on God’s mercy.
17Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra.
17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
18Ergo cujus vult miseretur, et quem vult indurat.
18Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.
19Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
19One of you will say to me, “Then why does God still find fault? For who can resist His will?”
20O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic?
20But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”
21an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
21Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
22Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
22What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?
23ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
23What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—
24Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
24including us, whom He has called not only from the Jews, but also from the Gentiles?
25sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam.
25As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”
26Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi.
26and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
27Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
27Isaiah cries out concerning Israel: “Though the number of the Israelites is like the sand of the sea, only the remnant will be saved.
28Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram:
28For the Lord will carry out His sentence on the earth thoroughly and decisively.”
29et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
29It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”
30Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est.
30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
31Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
31but Israel, who pursued a law of righteousness, has not attained it.
32Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone,
33sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
33as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
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