Bibliotheca Polyglotta

Novum Testamentum

Complete text

Ad Thessalonicenses I

Ad Thessalonicenses II

ΠΡΟΣ ΡΩΜΑΙΟΣ 9

Cap. 9

The Epistle of Paul the Apostle to the Romans 9

ἀλήθειαν λέγω ἐν χριστῶ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 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 also bearing me witness in the Holy Ghost, 1

ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. 2

quoniam tristitia mihi magna est, et continuus dolor cordi meo. 2

That I have Rom great heaviness and continual sorrow in my heart. 2

ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, 3

Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, 3

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 3

οἵτινές εἰσιν ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 4

qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa: 4

Who are 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

ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα· ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν. 5

quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. 5

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 5

οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ ἰσραήλ, οὖτοι ἰσραήλ· 6

Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ: 6

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 6

οὐδ᾽ ὅτι εἰσὶν σπέρμα ἀβραάμ, πάντες τέκνα, ἀλλ᾽, ἐν ἰσαὰκ κληθήσεταί σοι σπέρμα. 7

neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen: 7

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 7

τοῦτ᾽ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· 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, these are not the children of God: but the children of the promise are counted for the seed. 8

ἐπαγγελίας γὰρ ὁ λόγος οὖτος, κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ σάρρᾳ υἱός. 9

Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius. 9

For this is the word of promise, At this time will I come, and Sarah shall have a son. 9

οὐ μόνον δέ, ἀλλὰ καὶ ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, ἰσαὰκ τοῦ πατρὸς ἡμῶν· 10

Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri. 10

And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 10

μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, 11

Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret), 11

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 11

οὐκ ἐξ ἔργων ἀλλ᾽ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῶ ἐλάσσονι· 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. 12

καθὼς γέγραπται, τὸν ἰακὼβ ἠγάπησα, τὸν δὲ ἠσαῦ ἐμίσησα. 13

sicut scriptum est: Jacob dilexi, Esau autem odio habui. 13

As it is written, Jacob have I loved, but Esau have I hated. 13

τί οὗν ἐροῦμεν; μὴ ἀδικία παρὰ τῶ θεῶ; μὴ γένοιτο· 14

Quid ergo dicemus? numquid iniquitas apud Deum? Absit. 14

What shall we say then? Is there unrighteousness with God? God forbid. 14

τῶ μωϊσεῖ γὰρ λέγει, ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω. 15

Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor. 15

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 15

ἄρα οὗν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 16

Igitur non volentis, neque currentis, sed miserentis est Dei. 16

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 16

λέγει γὰρ ἡ γραφὴ τῶ φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 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, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 17

ἄρα οὗν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. 18

Ergo cujus vult miseretur, et quem vult indurat. 18

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 18

ἐρεῖς μοι οὗν, τί <οὗν> ἔτι μέμφεται; τῶ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; 19

Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit? 19

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 19

ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῶ θεῶ; μὴ ἐρεῖ τὸ πλάσμα τῶ πλάσαντι, τί με ἐποίησας οὕτως; 20

O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic? 20

Nay but, 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? 20

ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 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 over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 21

εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, 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, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 22

καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 23

ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam. 23

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 23

οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 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? 24

ὡς καὶ ἐν τῶ ὡσηὲ λέγει, καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην· 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. 25

καὶ ἔσται ἐν τῶ τόπῳ οὖ ἐρρέθη αὐτοῖς, οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος. 26

Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi. 26

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 26

ἠσαΐας δὲ κράζει ὑπὲρ τοῦ ἰσραήλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται· 27

Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient. 27

Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 27

λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς. 28

Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram: 28

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 28

καὶ καθὼς προείρηκεν ἠσαΐας, εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς σόδομα ἂν ἐγενήθημεν καὶ ὡς γόμορρα ἂν ὡμοιώθημεν. 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 Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. 29

τί οὗν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως· 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 after righteousness, have attained to righteousness, even the righteousness which is of faith. 30

ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. 31

Israël vero sectando legem justitiæ, in legem justitiæ non pervenit. 31

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 31

διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾽ ὡς ἐξ ἔργων· προσέκοψαν τῶ λίθῳ τοῦ προσκόμματος, 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 stumbled at that stumblingstone; 32

καθὼς γέγραπται, ἰδοὺ τίθημι ἐν σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾽ αὐτῶ οὐ καταισχυνθήσεται. 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 Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 33

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