Romans 9

veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

quoniam tristitia est mihi magna et continuus dolor cordi meo

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

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

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula amen

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen

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

id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine

That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius

For this is the word of promise, At this time will I come, and Sara shall have a son.

non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

non ex operibus sed ex vocante dictum est ei quia maior serviet minori

It was said unto her, The elder shall serve the younger.

sicut scriptum est Iacob dilexi Esau autem odio habui

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

quid ergo dicemus numquid iniquitas apud Deum absit

What shall we say then? Is there unrighteousness with God? God forbid.

Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

igitur non volentis neque currentis sed miserentis Dei

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

dicit enim scriptura Pharaoni quia in hoc ipsum excitavi te ut ostendam in te virtutem meam et ut adnuntietur nomen meum in universa terra

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

ergo cuius vult miseretur et quem vult indurat

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

o homo tu quis es qui respondeas Deo numquid dicit figmentum ei qui se finxit quid me fecisti sic

Nay but, 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?

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

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

quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum

What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus

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

sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient

Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus

And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est

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

Israhel vero sectans legem iustitiae in legem iustitiae non pervenit

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

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 rock of offence: and whosoever believeth on him shall not be ashamed.