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