Lettera ai Romani 9

NOVA VULGATA	NEW AMERICAN BIBLE
1 Veritatem dico in Christo, non mentior, testimonium mihi per hibenteconscientia mea in Spiritu Sancto,	1 I speak the truth in Christ, I do not lie; my conscience joins with the holy Spirit in bearing me witness
2 quoniam tristitia est mihi magna, etcontinuus dolor cordi meo.	2 that I have great sorrow and constant anguish in my heart.
3 Optarem enim ipse ego anathema esse a Christo profratribus meis, cognatis meis secundum carnem,	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.
4 qui sunt Israelitae, quorumadoptio est filiorum et gloria et testamenta et legislatio et cultus etpromissiones,	4 They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises;
5 quorum sunt patres, et ex quibus Christus secundum carnem: quiest super omnia Deus benedictus in saecula. Amen.	5 theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all be blessed forever. Amen.
6 Non autem quod exciderit verbum Dei. Non enim omnes, qui ex Israel, hi suntIsrael;	6 But it is not that the word of God has failed. For not all who are of Israel are Israel,
7 neque quia semen sunt Abrahae, omnes filii, sed: “ In Isaacvocabitur tibi semen ”.	7 nor are they all children of Abraham because they are his descendants; but "It is through Isaac that descendants shall bear your name."
8 Id est, non qui filii carnis, hi filii Dei, sed quifilii sunt promissionis, aestimantur 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.
9 promissionis enim verbum hoc est:“ Secundum hoc tempus veniam, et erit Sarae filius ”.	9 For this is the wording of the promise, "About this time I shall return and Sarah will have a son."
10 Non solum autem,sed et Rebecca ex uno concubitum habens, Isaac patre nostro;	10 And not only that, but also when Rebecca had conceived children by one husband, our father Isaac --
11 cum enim nondumnati fuissent aut aliquid egissent bonum aut malum, ut secundum electionempropositum Dei maneret,	11 before they had yet been born or had done anything, good or bad, in order that God's elective plan might continue,
12 non ex operibus sed ex vocante dictum est ei: “Maior serviet minori ”;	12 not by works but by his call--she was told, "The older shall serve the younger."
13 sicut scriptum est: “ Iacob dilexi, Esau autemodio habui ”.	13 As it is written: "I loved Jacob but hated Esau."
14 Quid ergo dicemus? Numquid iniustitia apud Deum? Absit!	14 What then are we to say? Is there injustice on the part of God? Of course not!
15 Moysi enim dicit:“ Miserebor, cuius misereor, et misericordiam praestabo, cui misericordiampraesto ”.	15 For he says to Moses: "I will show mercy to whom I will, I will take pity on whom I will."
16 Igitur non volentis neque currentis sed miserentis Dei.	16 So it depends not upon a person's will or exertion, but upon God, who shows mercy.
17 Dicit enimScriptura pharaoni: “ In hoc ipsum excitavi te, ut ostendam in te virtutemmeam, et ut annuntietur nomen meum in universa terra ”.	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."
18 Ergo, cuius vult,miseretur et, quem vult, indurat.	18 Consequently, he has mercy upon whom he wills, and he hardens whom he wills.
19 Dices itaque mihi: “ Quid ergo adhuc queritur? Voluntati enim eius quisrestitit? ”.	19 You will say to me then, "Why (then) does he still find fault? For who can oppose his will?"
20 O homo, sed tu quis es, qui respondeas Deo? Numquid dicetfigmentum ei, qui se finxit: “ Quid me fecisti sic? ”.	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?"
21 An non habetpotestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliudvero in ignominiam?	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?
22 Quod si volens Deus ostendere iram et notam facerepotentiam suam, sustinuit in multa patientia vasa irae aptata in interitum;	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?
23 et ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavitin gloriam,	23 This was to make known the riches of his glory to the vessels of mercy, which he has prepared previously for glory,
24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus?	24 namely, us whom he has called, not only from the Jews but also from the Gentiles.
25 Sicut et in Osee dicit: “ Vocabo Non plebem meam Plebem meam et Non dilectam Dilectam.	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.'
26 Et erit: in loco, ubi dictum est eis: “Non plebs mea vos”, ibi vocabuntur Filii Dei vivi ”.	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."
27 Isaias autem clamat pro Israel: “ Si fuerit numerus filiorum Israel tamquamarena maris, reliquiae salvae fient.	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;
28 Verbum enim consummans et breviansfaciet Dominus super terram ”.	28 for decisively and quickly will the Lord execute sentence upon the earth."
29 Et sicut praedixit Isaias: “ Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus et sicut Gomorra similes fuissemus ”.	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."
30 Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam,apprehenderunt iustitiam, iustitiam autem, quae ex fide est;	30 What then shall we say? That Gentiles, who did not pursue righteousness, have achieved it, that is, righteousness that comes from faith;
31 Israel verosectans legem iustitiae in legem non pervenit.	31 but that Israel, who pursued the law of righteousness, did not attain to that law?
32 Quare? Quia non ex fide sedquasi ex operibus; offenderunt in lapidem offensionis,	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,
33 sicut scriptum est: “ Ecce pono in Sion lapidem offensionis et petram scandali; et, qui credit in eo, non confundetur ”.	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."