Romans 9

NEW AMERICAN BIBLE	VULGATA
1 I speak the truth in Christ, I do not lie; my conscience joins with the holy Spirit in bearing me witness	1 Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto :
2 that I have great sorrow and constant anguish in my heart.	2 quoniam tristitia mihi magna est, et continuus dolor cordi meo.
3 For I could wish that I myself were accursed and separated from Christ for the sake of my brothers, my kin according to the flesh.	3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
4 They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises;	4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :
5 theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all be blessed forever. Amen.	5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
6 But it is not that the word of God has failed. For not all who are of Israel are Israel,	6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ :
7 nor are they all children of Abraham because they are his descendants; but "It is through Isaac that descendants shall bear your name."	7 neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur tibi semen :
8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants.	8 id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, æstimantur in semine.
9 For this is the wording of the promise, "About this time I shall return and Sarah will have a son."	9 Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Saræ filius.
10 And not only that, but also when Rebecca had conceived children by one husband, our father Isaac --	10 Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
11 before they had yet been born or had done anything, good or bad, in order that God's elective plan might continue,	11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret),
12 not by works but by his call--she was told, "The older shall serve the younger."	12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
13 As it is written: "I loved Jacob but hated Esau."	13 sicut scriptum est : Jacob dilexi, Esau autem odio habui.
14 What then are we to say? Is there injustice on the part of God? Of course not!	14 Quid ergo dicemus ? numquid iniquitas apud Deum ? Absit.
15 For he says to Moses: "I will show mercy to whom I will, I will take pity on whom I will."	15 Moysi enim dicit : Miserebor cujus misereor : et misericordiam præstabo cujus miserebor.
16 So it depends not upon a person's will or exertion, but upon God, who shows mercy.	16 Igitur non volentis, neque currentis, sed miserentis est Dei.
17 For the scripture says to Pharaoh, "This is why I have raised you up, to show my power through you that my name may be proclaimed throughout the earth."	17 Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.
18 Consequently, he has mercy upon whom he wills, and he hardens whom he wills.	18 Ergo cujus vult miseretur, et quem vult indurat.
19 You will say to me then, "Why (then) does he still find fault? For who can oppose his will?"	19 Dicis itaque mihi : Quid adhuc queritur ? voluntati enim ejus quis resistit ?
20 But who indeed are you, a human being, to talk back to God? Will what is made say to its maker,"Why have you created me so?"	20 O homo, tu quis es, qui respondeas Deo ? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic ?
21 Or does not the potter have a right over the clay, to make out of the same lump one vessel for a noble purpose and another for an ignoble one?	21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ?
22 What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction?	22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum,
23 This was to make known the riches of his glory to the vessels of mercy, which he has prepared previously for glory,	23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
24 namely, us whom he has called, not only from the Jews but also from the Gentiles.	24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
25 As indeed he says in Hosea: "Those who were not my people I will call 'my people,' and her who was not beloved I will call 'beloved.'	25 sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.
26 And in the very place where it was said to them, 'You are not my people,' there they shall be called children of the living God."	26 Et erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.
27 And Isaiah cries out concerning Israel, "Though the number of the Israelites were like the sand of the sea, only a remnant will be saved;	27 Isaias autem clamat pro Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient.
28 for decisively and quickly will the Lord execute sentence upon the earth."	28 Verbum enim consummans, et abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram :
29 And as Isaiah predicted: "Unless the Lord of hosts had left us descendants, we would have become like Sodom and have been made like Gomorrah."	29 et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
30 What then shall we say? That Gentiles, who did not pursue righteousness, have achieved it, that is, righteousness that comes from faith;	30 Quid ergo dicemus ? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ ex fide est.
31 but that Israel, who pursued the law of righteousness, did not attain to that law?	31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
32 Why not? Because they did it not by faith, but as if it could be done by works. They stumbled over the stone that causes stumbling,	32 Quare ? Quia non ex fide, sed quasi ex operibus : offenderunt enim in lapidem offensionis,
33 as it is written: "Behold, I am laying a stone in Zion that will make people stumble and a rock that will make them fall, and whoever believes in him shall not be put to shame."	33 sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.