Authors/bible/romans/c9

THE EPISTLE OF ST. PAUL THE APOSTLE TO THE ROMANS

Latin	English
[1] veritatem dico in Christo non mentior testimonium mihi perhibente conscientia mea in Spiritu Sancto	I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
[2] quoniam tristitia est mihi magna et continuus dolor cordi meo	That I have great sadness and continual sorrow in my heart.
[3] optabam enim ipse ego anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem	For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
[4] qui sunt Israhelitae quorum adoptio est filiorum et gloria et testamenta et legislatio et obsequium et promissa	Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
[5] quorum patres et ex quibus Christus secundum carnem qui est super omnia Deus benedictus in saecula amen	Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
[6] non autem quod exciderit verbum Dei non enim omnes qui ex Israhel hii sunt Israhel	Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
[7] neque quia semen sunt Abrahae omnes filii sed in Isaac vocabitur tibi semen	Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
[8] id est non qui filii carnis hii filii Dei sed qui filii sunt promissionis aestimantur in semine	That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
[9] promissionis enim verbum hoc est secundum hoc tempus veniam et erit Sarrae filius	For this is the word of promise: According to this time will I come. And Sara shall have a son.
[10] non solum autem sed et Rebecca ex uno concubitum habens Isaac patre nostro	And not only she. But when Rebecca also had conceived at once of Isaac our father.
[11] cum enim nondum nati fuissent aut aliquid egissent bonum aut malum ut secundum electionem propositum Dei maneret	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):
[12] non ex operibus sed ex vocante dictum est ei quia maior serviet minori	Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
[13] sicut scriptum est Iacob dilexi Esau autem odio habui	As it is written: Jacob I have loved: but Esau I have hated.
[14] quid ergo dicemus numquid iniquitas apud Deum absit	What shall we say then? Is there injustice with God? God forbid!
[15] Mosi enim dicit miserebor cuius misereor et misericordiam praestabo cuius miserebor	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.
[16] igitur non volentis neque currentis sed miserentis Dei	So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
[17] dicit enim scriptura Pharaoni quia in hoc ipsum excitavi te ut ostendam in te virtutem meam et ut adnuntietur nomen meum in universa terra	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.
[18] ergo cuius vult miseretur et quem vult indurat	Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
[19] dicis itaque mihi quid adhuc queritur voluntati enim eius quis resistit	Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
[20] o homo tu quis es qui respondeas Deo numquid dicit figmentum ei qui se finxit quid me fecisti sic	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?
[21] an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem aliud vero in contumeliam	Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
[22] quod si volens Deus ostendere iram et notam facere potentiam suam sustinuit in multa patientia vasa irae aptata in interitum	What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
[23] ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam	That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
[24] quos et vocavit nos non solum ex Iudaeis sed etiam ex gentibus	Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
[25] sicut in Osee dicit vocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam	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.
[26] et erit in loco ubi dictum est eis non plebs mea vos ibi vocabuntur filii Dei vivi	And it shalt 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.
[27] Esaias autem clamat pro Israhel si fuerit numerus filiorum Israhel tamquam harena maris reliquiae salvae fient	And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
[28] verbum enim consummans et brevians in aequitate quia verbum breviatum faciet Dominus super terram	For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
[29] et sicut praedixit Esaias nisi Dominus Sabaoth reliquisset nobis semen sicut Sodoma facti essemus et sicut Gomorra similes fuissemus	And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
[30] quid ergo dicemus quod gentes quae non sectabantur iustitiam adprehenderunt iustitiam iustitiam autem quae ex fide est	What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
[31] Israhel vero sectans legem iustitiae in legem iustitiae non pervenit	But Israel, by following after the law of justice, is not come unto the law of justice.
[32] quare quia non ex fide sed quasi ex operibus offenderunt in lapidem offensionis	Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
[33] sicut scriptum est ecce pono in Sion lapidem offensionis et petram scandali et omnis qui credit in eum non confundetur	As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.