New Testament
Romans
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:
Veritate dic in Christo, non mentior: testimonio ad me perhibe conscientia meo in Spiritu Sancto:
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
That I have great sadness and continual sorrow in my heart.
Quia tristitia ad me magna es, et continuo dolore ad corde meo.
Optabam enim ego ipse 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:
Me nam ipso opta anathemate es ab Christo pro fratres meo, qui es cognato meo secundo carne,
qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, 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:
Qui es Israëlitas, de que adoptione es de filios, et gloria, et testamento, et legislatione, et obsequio, et promissum:
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen.
Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
De que patres, et ex que es Christo secundo carne, qui es super omni Deo benedicto in saeculos. Amen.
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ:
Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
Non autem quod excide verbo de Deo. Non nam omni qui ex Israële es, illo es Israëlitas:
neque qui semen sunt Abrahæ, 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.
Neque qui semine es de Abrahame, omni filios: sed in Isaace semine ad te voca:
id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur 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.
Id es, non qui filios de carne, hoc filios de Deo: sed qui filios es de promissione, aestima in semine.
Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius.
For this is the word of promise: According to this time will I come. And Sara shall have a son.
De promissione nam verbo hoc es: secundo hoc tempore veni: et es de Sarase filio.
Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
And not only she. But when Rebecca also had conceived at once of Isaac our father.
Non solo autem illa: sed et Rebecca ex uno concubitu habente, Isaace de patre nostro.
Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (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):
Cum nam non adhuc nato es, aut aliquo bono age, aut de malo (ut secundo electione proposito de Deo mane),
non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
Non ex operes, sed ex voca dicto es ad illo quia magna servi ad minimo,
sicut scriptum est: Jacob dilexi, Esau autem odio habui.
As it is written: Jacob I have loved: but Esau I have hated.
Sicut scripto es: iacobo dilige, Esau autem odio habe.
Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
What shall we say then? Is there injustice with God? God forbid!
Quid ergo dic? Numquid iniquitate apud Deo? Abes.
Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus 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.
Ad moyse nam dic: misereor de que misereor: et misericordia praesta de que misereor.
Igitur non volentis, neque currentis, sed miserentis est Dei.
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Ergo non vol, neque curre, sed misereor es de Deo.
Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur 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.
Scriptura nam dic ad Pharaone: quia in hoc ipso excita te, ut ostende in te virtute meo: et ut nomine meo annuntia in universa terra.
Ergo cujus vult miseretur, et quem vult indurat.
Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
Ergo de que vol misereor, et quem vol indura.
Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit?
Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
Dic itaque ad me: quid adhuc queror? Ad voluntate nam de illo qui resiste?
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?
O homine, te qui es, qui responde ad Deo? Numquid dic figmento ad illo qui finge se: quid me fac sic?
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?
An non figulo de luto habe potestate ex idem massa facere alio quidem vase in honore, alio vero in contumelia?
Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta 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,
Quod si Deo volente ostende ira, et noto facere potentia suo, sustine in multo patientia vases de ira, apta in interitu,
ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam.
That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
Ut ostende divitias de gloria suo in vases de misericordia, que praepara in gloria.
Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus,
Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
Que et voca nos non solo ex Iudaeos, sed etiam in gentes,
sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: 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.
Sicut in Osee dic: voca non plebe meo, plebe meo: et non dilecto, dilecto: et non misericordia consequor, misericordia consequor.
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.
Et es: in loco, ubi dicto es ad illos: non plebe meo vos: ibi voca filios de Deo vivo.
Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ 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.
Isaiase autem clama pro Israële: si numero de filios Israële es sicut arena de mari, reliquias salva fi.
Verbum enim consummans, et abbrevians in æquitate: 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.
Verbo nam consumma, et abbrevia in aequitate: quia verbo brevia Domino i fac super terra:
et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha 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.
Et sicut Isaiase praedica: nisi Domino Sabaoth relinque ad nos semine, sicut Sodoma fac es, et sicut Gomorrhase simili es.
Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ 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.
Quid ergo dic? Quod gentes, que non secta iustitia, apprehende iustitia: iustitia autem, que ex fide es.
Israël vero sectando legem justitiæ, in legem justitiæ non pervenit.
But Israel, by following after the law of justice, is not come unto the law of justice.
Israële vero secta lege de iustitia, in lege de iustitia non perveni.
Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis,
Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
Quare? Quia non ex fide, sed quasi ex operes: offende nam in lapide de offensione,
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.
Sicut scripto es: ecce pone in Sione lapide de offensione, et petra de scandalo: et omni qui crede in illo, non confunde.
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