|
|
| [1]I say the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost, |
[1]Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto: |
| [2]That I have great heaviness and continual sorrow in mine heart. |
[2]quoniam tristitia mihi magna est, et continuus dolor cordi meo. |
| [3]For I would wish myself to be separate from Christ, for my brethren that are my kinsmen according to the flesh, |
[3]Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, |
| [4]Which are the Israelites, to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. |
[4]qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa: |
| [5]Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all blessed forever, Amen. |
[5]quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. |
| [6]Notwithstanding it cannot be that the word of God should take none effect: for all they are not Israel, which are of Israel: |
[6]Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ: |
| [7]Neither are they all children, because they are the seed of Abraham: but, In Isaac shall thy seed be called: |
[7]neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen: |
| [8]That is, they which are the children of the flesh, are not the children of God: but the children of the promise are counted for the seed. |
[8]id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine. |
| [9]For this is a word of promise, In this same time will I come, and Sara shall have a son. |
[9]Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius. |
| [10]Neither he only felt this, but also Rebecca when she had conceived by one, even by our father Isaac. |
[10]Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri. |
| [11]For ere the children were born, and when they had neither done good, nor evil (that the purpose of God might remain according to election not by works, but by him that calleth) |
[11]Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret), |
| [12]It was said unto her, The elder shall serve the younger. |
[12]non ex operibus, sed ex vocante dictum est ei quia major serviet minori, |
| [13]As it is written, I have loved Jacob, and have hated Esau. |
[13]sicut scriptum est: Jacob dilexi, Esau autem odio habui. |
| [14]What shall we say then? Is there unrighteousness with God? God forbid. |
[14]Quid ergo dicemus? numquid iniquitas apud Deum? Absit. |
| [15]For he saith to Moses, I will have mercy on him, to whom I will show mercy: and will have compassion on him, on whom I will have compassion. |
[15]Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor. |
| [16]So then it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. |
[16]Igitur non volentis, neque currentis, sed miserentis est Dei. |
| [17]For the Scripture saith unto Pharaoh, For this same purpose have I stirred thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth. |
[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. |
| [18]Therefore he hath mercy on whom he will, and whom he will, he hardeneth. |
[18]Ergo cujus vult miseretur, et quem vult indurat. |
| [19]Thou wilt say then unto me, Why doth he yet complain? for who hath resisted his will? |
[19]Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit? |
| [20]But, O man, who art thou which pleadest against God? shall the thing formed say to him that formed it, Why hast thou made me thus? |
[20]O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic? |
| [21]Hath not the potter power of the clay to make of the same lump one vessel to honor, and another unto dishonor? |
[21]an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam? |
| [22]What and if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction? |
[22]Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum, |
| [23]And that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory? |
[23]ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam. |
| [24]Even us, whom he hath called, not of the Jews only, but also of the Gentiles, |
[24]Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus, |
| [25]As he saith also in Osee, I will call them, My people, which were not my people: and her, Beloved, which was not beloved. |
[25]sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam. |
| [26]And it shall be in the place where it was said unto them, Ye are not my people, that there they shall be called, The children of the living God. |
[26]Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi. |
| [27]Also Esaias crieth concerning Israel, Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved. |
[27]Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient. |
| [28]For he will make his account, and gather it into a short sum with righteousness: for the Lord will make a short count in the earth. |
[28]Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram: |
| [29]And as Esaias said before, Except the Lord of hosts had left us a seed, we had been made as Sodom, and had been like to Gomorrah. |
[29]et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus. |
| [30]What shall we say then? That the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith. |
[30]Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est. |
| [31]But Israel which followed the Law of righteousness, could not attain unto the Law of righteousness. |
[31]Israël vero sectando legem justitiæ, in legem justitiæ non pervenit. |
| [32]Wherefore? Because they sought it not by faith, but as it were by the works of the Law: for they have stumbled at the stumbling stone, |
[32]Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis, |
| [33]As it is written, Behold, I lay in Zion a stumbling stone, and a rock to make men fall: and every one that believeth in him, shall not be ashamed. |
[33]sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur. |