Rm 9:1Vēritātem dīcō in Chrīstō, nōn mentior: testimōnium mihi perhibente cōnscientiā meā in Spīritū Sānctō: quoniam trīstitia mihi magna est, et continuus dolor cordī meō.I speak the truth in Christ, I do not lie: my conscience bearing testimony for me in the Holy Spirit: that there is great sadness for me, and continual pain for my heart. Rm 9:3Optābam enim ego ipse anathema esse ā Chrīstō prō frātribus meīs, quī sunt cognātī meī secundum carnem, quī sunt Isrāëlītae, quōrum adoptiō est fīliōrum, et glōria, et testāmentum, et lēgislātiō, et obsequium, et prōmissa: quōrum patrēs, et ex quibus est Chrīstus secundum carnem, quī est super omnia Deus benedictus in saecula.For I myself was wishing to be anathema from Christ for my brothers, who are my kinsmen according to the flesh, who are Israelites, whose is the adoption of sons, and the glory, and the covenant, and the giving of the law, and the service, and the promises: whose are the fathers, and from whom is Christ according to the flesh, who is over all things God blessed for ages. Rm 9:5Āmēn.Amen. Rm 9:6Nōn autem quod exciderit verbum Deī.But not that the word of God has fallen away.
Rm 9:6Nōn enim omnēs quī ex Isrāël sunt, iī sunt Isrāëlītae: neque quī sēmen sunt Abrahae, omnēs fīliī: sed in Isaac vocābitur tibi sēmen: id est, nōn quī fīliī carnis, hī fīliī Deī: sed quī fīliī sunt prōmissiōnis, aestimantur in sēmine.For not all who are from Israel, these are Israelites: nor are those who are the seed of Abraham all sons: but "In Isaac shall seed be called for you": that is, not those who are sons of the flesh, these are sons of God: but those who are sons of the promise are reckoned as the seed. Rm 9:9Prōmissiōnis enim verbum hoc est: Secundum hoc tempus veniam: et erit Sarae fīlius.For this is the word of promise: "According to this time I will come: and there will be a son for Sarah." Rm 9:10Nōn sōlum autem illa: sed et Rebecca ex ūnō concubitū habēns, Isaac patris nostrī.And not only she: but Rebecca too, having children from one act of lying together, with Isaac our father. Rm 9:11Cum enim nōndum nātī fuissent, aut aliquid bonī ēgissent, aut malī (ut secundum ēlēctiōnem prōpositum Deī manēret), nōn ex operibus, sed ex vocante dictum est eī quia mājor serviet minōrī, sīcut scrīptum est: Jacob dīlēxī, Esau autem odiō habuī.For when they had not yet been born, or done anything good, or bad (so that the purpose of God according to election might remain), not from works, but from the one calling, it was said to her that the greater will serve the lesser, just as it has been written: "Jacob I have loved, but Esau I have held in hatred."
Rm 9:14Quid ergō dīcēmus?What then shall we say? Rm 9:14Numquid inīquitās apud Deum?Is there iniquity with God? Rm 9:14Absit.Far from it. Rm 9:15Mōysī enim dīcit: Miserēbor cujus misereor: et misericordiam praestābō cujus miserēbor.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." Rm 9:16Igitur nōn volentis, neque currentis, sed miserentis est Deī.Therefore it is not of the one willing, nor of the one running, but of God having mercy. Rm 9:17Dīcit enim Scrīptūra Pharaōnī: Quia in hoc ipsum excitāvī tē, ut ostendam in tē virtūtem meam: et ut annūntiētur nōmen meum in ūniversā terrā.For Scripture says to Pharaoh: "For to this very end I have raised you up, so that I may show in you my power: and that my name may be announced in all the earth." Rm 9:18Ergō cujus vult miserētur, et quem vult indūrat.Therefore on whom he wishes he has mercy, and whom he wishes he hardens. Rm 9:19Dīcis itaque mihi: Quid adhūc queritur?You say therefore to me: "Why does he still complain?
Rm 9:19Voluntātī enim ejus quis resistit?For who resists his will?" Rm 9:20Ō homō, tū quis es, quī respondeās Deō?O man, who are you, to answer back to God? Rm 9:20Numquid dīcit figmentum eī quī sē finxit: Quid mē fēcistī sīc?Does the thing formed say to him who formed it: "Why have you made me thus?" Rm 9:21An nōn habet potestātem figulus lutī ex eādem massā facere aliud quidem vās in honōrem, aliud vērō in contumēliam?Or does the potter not have power over the clay to make from the same lump one vessel indeed for honour, but another for disgrace? Rm 9:22Quod sī Deus volēns ostendere īram, et notum facere potentiam suam, sustinuit in multā patientiā vāsa īrae, apta in interitum, ut ostenderet dīvitiās glōriae suae in vāsa misericordiae, quae praeparāvit in glōriam.But what if God, wishing to show his anger, and to make known his power, endured with much patience vessels of anger, fitted for destruction, so that he might show the riches of his glory upon vessels of mercy, which he prepared for glory. Rm 9:24Quōs et vocāvit nōs nōn sōlum ex Jūdaeīs, sed etiam in gentibus, sīcut in Osee dīcit: Vocābō nōn plēbem meam, plēbem meam: et nōn dīlēctam, dīlēctam: et nōn misericordiam cōnsecūtam, misericordiam cōnsecūtam.Whom he also called, us, not only from the Jews, but also among the nations, just as he says in Hosea: "I will call not-my-people, my people: and not-loved, loved: and not-having-obtained-mercy, having obtained mercy.
Rm 9:26Et erit: in locō, ubi dictum est eīs: Nōn plēbs mea vōs: ibi vocābuntur fīliī Deī vīvī.And it will be: in the place, where it was said to them: 'Not my people are you': there they will be called sons of the living God." Rm 9:27Isaiās autem clāmat prō Isrāël: Sī fuerit numerus fīliōrum Isrāël tamquam arēnā maris, reliquiae salvae fīent.But Isaiah cries out for Israel: "If the number of the sons of Israel is like the sand of the sea, the remnant will be made safe. Rm 9:28Verbum enim cōnsummāns, et abbreviāns in aequitāte: quia verbum breviātum faciet Dominus super terram: et sīcut praedīxit Isaiās: Nisi Dominus Sabaoth relīquisset nōbīs sēmen, sīcut Sodoma factī essēmus, et sīcut Gomorrha similēs fuissēmus.For he is finishing the word and cutting it short in equity: because a shortened word will the Lord make upon the earth": and just as Isaiah foretold: "Unless the Lord of Sabaoth had left us seed, we would have become like Sodom, and we would have been like Gomorrah." Rm 9:30Quid ergō dīcēmus?What then shall we say?
Rm 9:30Quod gentēs, quae nōn sectābantur jūstitiam, apprehendērunt jūstitiam: jūstitiam autem, quae ex fidē est.That the nations, which were not pursuing justice, have laid hold of justice: but the justice which is from faith. Rm 9:31Isrāël vērō sectandō lēgem jūstitiae, in lēgem jūstitiae nōn pervēnit.But Israel, by pursuing the law of justice, has not arrived at the law of justice. Rm 9:32Quārē?Why? Rm 9:32Quia nōn ex fidē, sed quasi ex operibus: offendērunt enim in lapidem offēnsiōnis, sīcut scrīptum est: Ecce pōnō in Siōn lapidem offēnsiōnis, et petram scandalī: et omnis quī crēdit in eum, nōn cōnfundētur.Because they pursued it not from faith, but as if from works: for they stumbled on the stone of stumbling, just as it has been written: "Look, I place in Zion a stone of stumbling, and a rock of offence: and everyone who believes in him will not be put to shame."