Ad Romanos 9

VULGATA	NEW AMERICAN BIBLE
1 Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia 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 mihi magna est, et continuus dolor cordi meo.	2 that I have great sorrow and constant anguish in my heart.
3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei 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 Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :	4 They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises;
5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. 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 Israël sunt, ii sunt Israëlitæ :	6 But it is not that the word of God has failed. For not all who are of Israel are Israel,
7 neque qui semen sunt Abrahæ, omnes filii : sed in Isaac vocabitur 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 qui filii sunt promissionis, æstimantur in semine.	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 Saræ 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 illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.	10 And not only that, but also when Rebecca had conceived children by one husband, our father Isaac --
11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum 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 quia major serviet minori,	12 not by works but by his call--she was told, "The older shall serve the younger."
13 sicut scriptum est : Jacob dilexi, Esau autem odio habui.	13 As it is written: "I loved Jacob but hated Esau."
14 Quid ergo dicemus ? numquid iniquitas 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 cujus misereor : et misericordiam præstabo cujus miserebor.	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 est Dei.	16 So it depends not upon a person's will or exertion, but upon God, who shows mercy.
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.	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 cujus vult miseretur, et quem vult indurat.	18 Consequently, he has mercy upon whom he wills, and he hardens whom he wills.
19 Dicis itaque mihi : Quid adhuc queritur ? voluntati enim ejus quis resistit ?	19 You will say to me then, "Why (then) does he still find fault? For who can oppose his will?"
20 O homo, tu quis es, qui respondeas Deo ? numquid dicit figmentum 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 habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam ?	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 Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta 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 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in 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 Judæis, sed etiam in gentibus,	24 namely, us whom he has called, not only from the Jews but also from the Gentiles.
25 sicut in Osee dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.	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 Israël : Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ 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 abbrevians in æquitate : quia verbum breviatum faciet Dominus super terram :	28 for decisively and quickly will the Lord execute sentence upon the earth."
29 et sicut prædixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha 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, quæ non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quæ 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 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.	31 but that Israel, who pursued the law of righteousness, did not attain to that law?
32 Quare ? Quia non ex fide, sed quasi ex operibus : offenderunt enim 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 omnis qui credit in eum, 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."