Romans 9

DOUAI-RHEIMS	NOVA VULGATA
1 And not only she. But when Rebecca also had conceived at once, of Isaac our father.	1 Veritatem dico in Christo, non mentior, testimonium mihi per hibenteconscientia mea in Spiritu Sancto,
2 dummy verses inserted by amos	2 quoniam tristitia est mihi magna, etcontinuus dolor cordi meo.
3 dummy verses inserted by amos	3 Optarem enim ipse ego anathema esse a Christo profratribus meis, cognatis meis secundum carnem,
4 dummy verses inserted by amos	4 qui sunt Israelitae, quorumadoptio est filiorum et gloria et testamenta et legislatio et cultus etpromissiones,
5 dummy verses inserted by amos	5 quorum sunt patres, et ex quibus Christus secundum carnem: quiest super omnia Deus benedictus in saecula. Amen.
6 dummy verses inserted by amos	6 Non autem quod exciderit verbum Dei. Non enim omnes, qui ex Israel, hi suntIsrael;
7 dummy verses inserted by amos	7 neque quia semen sunt Abrahae, omnes filii, sed: “ In Isaacvocabitur tibi semen ”.
8 dummy verses inserted by amos	8 Id est, non qui filii carnis, hi filii Dei, sed quifilii sunt promissionis, aestimantur semen;
9 dummy verses inserted by amos	9 promissionis enim verbum hoc est:“ Secundum hoc tempus veniam, et erit Sarae filius ”.
10 dummy verses inserted by amos	10 Non solum autem,sed et Rebecca ex uno concubitum habens, Isaac patre nostro;
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)	11 cum enim nondumnati fuissent aut aliquid egissent bonum aut malum, ut secundum electionempropositum Dei maneret,
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.	12 non ex operibus sed ex vocante dictum est ei: “Maior serviet minori ”;
13 As it is written: Jacob I have loved, but Esau I have hated.	13 sicut scriptum est: “ Iacob dilexi, Esau autemodio habui ”.
14 What shall we say then? Is there injustice with God? God forbid.	14 Quid ergo dicemus? Numquid iniustitia apud Deum? Absit!
15 For 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.	15 Moysi enim dicit:“ Miserebor, cuius misereor, et misericordiam praestabo, cui misericordiampraesto ”.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.	16 Igitur non volentis neque currentis sed miserentis Dei.
17 For 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.	17 Dicit enimScriptura pharaoni: “ In hoc ipsum excitavi te, ut ostendam in te virtutemmeam, et ut annuntietur nomen meum in universa terra ”.
18 Therefore he hath mercy on whom he will; and whom he will, he hardeneth.	18 Ergo, cuius vult,miseretur et, quem vult, indurat.
19 Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?	19 Dices itaque mihi: “ Quid ergo adhuc queritur? Voluntati enim eius quisrestitit? ”.
20 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?	20 O homo, sed tu quis es, qui respondeas Deo? Numquid dicetfigmentum ei, qui se finxit: “ Quid me fecisti sic? ”.
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour?	21 An non habetpotestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliudvero in ignominiam?
22 What if God, willing to shew his wrath, and to make his power known, endured with much patience vessels of wrath, fitted for destruction,	22 Quod si volens Deus ostendere iram et notam facerepotentiam suam, sustinuit in multa patientia vasa irae aptata in interitum;
23 That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?	23 et ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavitin gloriam,
24 Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.	24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus?
25 As 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.	25 Sicut et in Osee dicit: “ Vocabo Non plebem meam Plebem meam et Non dilectam Dilectam.
26 And 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.	26 Et erit: in loco, ubi dictum est eis: “Non plebs mea vos”, ibi vocabuntur Filii Dei vivi ”.
27 And 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.	27 Isaias autem clamat pro Israel: “ Si fuerit numerus filiorum Israel tamquamarena maris, reliquiae salvae fient.
28 For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.	28 Verbum enim consummans et breviansfaciet Dominus super terram ”.
29 And 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.	29 Et sicut praedixit Isaias: “ Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus et sicut Gomorra similes fuissemus ”.
30 What then shall we say? That the Gentiles, who followed not after justice, have attained to justice, even the justice that is of faith.	30 Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam,apprehenderunt iustitiam, iustitiam autem, quae ex fide est;
31 But Israel, by following after the law of justice, is not come unto the law of justice.	31 Israel verosectans legem iustitiae in legem non pervenit.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.	32 Quare? Quia non ex fide sedquasi ex operibus; offenderunt in lapidem offensionis,
33 As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.	33 sicut scriptum est: “ Ecce pono in Sion lapidem offensionis et petram scandali; et, qui credit in eo, non confundetur ”.