Ad Romanos 9

NOVA VULGATA	Revised Standard Version Catholic Edition
1 Veritatem dico in Christo, non mentior, testimonium mihi per hibenteconscientia mea in Spiritu Sancto,	1 I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit,
2 quoniam tristitia est mihi magna, etcontinuus dolor cordi meo.	2 that I have great sorrow and unceasing 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 cut off from Christ for the sake of my brethren, my kinsmen by race.
4 qui sunt Israelitae, quorumadoptio est filiorum et gloria et testamenta et legislatio et cultus etpromissiones,	4 They are Israelites, and to them belong the sonship, 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 to them belong the patriarchs, and of their race, according to the flesh, is the Christ. God who is over all be blessed for ever. Amen.
6 Non autem quod exciderit verbum Dei. Non enim omnes, qui ex Israel, hi suntIsrael;	6 But it is not as though the word of God had failed. For not all who are descended from Israel belong to Israel,
7 neque quia semen sunt Abrahae, omnes filii, sed: “ In Isaacvocabitur tibi semen ”.	7 and not all are children of Abraham because they are his descendants; but "Through Isaac shall your descendants be named."
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 reckoned as descendants.
9 promissionis enim verbum hoc est:“ Secundum hoc tempus veniam, et erit Sarae filius ”.	9 For this is what the promise said, "About this time I will return and Sarah shall have a son."
10 Non solum autem,sed et Rebecca ex uno concubitum habens, Isaac patre nostro;	10 And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac,
11 cum enim nondumnati fuissent aut aliquid egissent bonum aut malum, ut secundum electionempropositum Dei maneret,	11 though they were not yet born and had done nothing either good or bad, in order that God's purpose of election might continue, not because of works but because of his call,
12 non ex operibus sed ex vocante dictum est ei: “Maior serviet minori ”;	12 she was told, "The elder will serve the younger."
13 sicut scriptum est: “ Iacob dilexi, Esau autemodio habui ”.	13 As it is written, "Jacob I loved, but Esau I hated."
14 Quid ergo dicemus? Numquid iniustitia apud Deum? Absit!	14 What shall we say then? Is there injustice on God's part? By no means!
15 Moysi enim dicit:“ Miserebor, cuius misereor, et misericordiam praestabo, cui misericordiampraesto ”.	15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
16 Igitur non volentis neque currentis sed miserentis Dei.	16 So it depends not upon man's will or exertion, but upon God's 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, "I have raised you up for the very purpose of showing my power in you, so that my name may be proclaimed in all the earth."
18 Ergo, cuius vult,miseretur et, quem vult, indurat.	18 So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills.
19 Dices itaque mihi: “ Quid ergo adhuc queritur? Voluntati enim eius quisrestitit? ”.	19 You will say to me then, "Why does he still find fault? For who can resist 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 are you, a man, to answer back to God? Will what is molded say to its molder, "Why have you made me thus?"
21 An non habetpotestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliudvero in ignominiam?	21 Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use?
22 Quod si volens Deus ostendere iram et notam facerepotentiam suam, sustinuit in multa patientia vasa irae aptata in interitum;	22 What if God, desiring to show his wrath and to 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 in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory,
24 quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus?	24 even us whom he has called, not from the Jews only 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 'my 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,' they will be called 'sons 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 sons of Israel be as the sand of the sea, only a remnant of them will be saved;
28 Verbum enim consummans et breviansfaciet Dominus super terram ”.	28 for the Lord will execute his sentence upon the earth with rigor and dispatch."
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, "If the Lord of hosts had not left us children, we would have fared like Sodom and been made like Gomorrah."
30 Quid ergo dicemus? Quod gentes, quae non sectabantur iustitiam,apprehenderunt iustitiam, iustitiam autem, quae ex fide est;	30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, righteousness through faith;
31 Israel verosectans legem iustitiae in legem non pervenit.	31 but that Israel who pursued the righteousness which is based on law did not succeed in fulfilling that law.
32 Quare? Quia non ex fide sedquasi ex operibus; offenderunt in lapidem offensionis,	32 Why? Because they did not pursue it through faith, but as if it were based on works. They have stumbled over the stumbling stone,
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 in Zion a stone that will make men stumble, a rock that will make them fall; and he who believes in him will not be put to shame."