The apostle's concern for the Jews. God's election is free and not confined to their nation.
 I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost:
Veritatem dico in Christo, non mentior : testimonium mihi perhibente conscientia mea in Spiritu Sancto :
 That I have great sadness, and continual sorrow in my heart.
quoniam tristitia mihi magna est, et continuus dolor cordi meo.
 For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh,
Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem,
 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 sunt Israelitae, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa :
 Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Amen.
 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitae :
 Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
neque qui semen sunt Abrahae, omnes filii : sed in Isaac vocabitur tibi semen :
 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 est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, aestimantur in semine.
 For this is the word of promise: According to this time will I come; and Sara shall have a son.
Promissionis enim verbum hoc est : Secundum hoc tempus veniam : et erit Sarae filius.
 And not only she. But when Rebecca also had conceived at once, of Isaac our father.
Non solum autem illa : sed et Rebecca ex uno concubitu habens, Isaac patris nostri.
 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 enim nondum nati fuissent, aut aliquid boni egissent, aut mali ( ut secundum electionem propositum Dei maneret),
 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
non ex operibus, sed ex vocante dictum est ei quia major serviet minori,
 As it is written: Jacob I have loved, but Esau I have hated.
sicut scriptum est : Jacob dilexi, Esau autem odio habui.
 What shall we say then? Is there injustice with God? God forbid.
Quid ergo dicemus? numquid iniquitas apud Deum? Absit.
 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.
Moysi enim dicit : Miserebor cujus misereor : et misericordiam praestabo cujus miserebor.
 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Igitur non volentis, neque currentis, sed miserentis est Dei.
 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.
Dicit enim Scriptura Pharaoni : Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam : et ut annuntietur nomen meum in universa terra.
 Therefore he hath mercy on whom he will; and whom he will, he hardeneth.
Ergo cujus vult miseretur, et quem vult indurat.
 Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?
Dicis itaque mihi : Quid adhuc queritur? voluntati enim ejus quis resistit?
 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 homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit : Quid me fecisti sic?
 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 habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam?
 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 Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa irae, apta in interitum,
 That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?
ut ostenderet divitias gloriae suae in vasa misericordiae, quae praeparavit in gloriam.
 Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.
Quos et vocavit nos non solum ex Judaeis, sed etiam in gentibus,
 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 dicit : Vocabo non plebem meam, plebem meam : et non dilectam, dilectam : et non misericordiam consecutam, misericordiam consecutam.
 And it shall 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 erit : in loco, ubi dictum est eis : Non plebs mea vos : ibi vocabuntur filii Dei vivi.
 And Isaias crieth out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
Isaias autem clamat pro Israel : Si fuerit numerus filiorum Israel tamquam arena maris, reliquiae salvae fient.
 For he shall finish his word, and cut it short in justice; because a short word shall the Lord make upon the earth.
Verbum enim consummans, et abbrevians in aequitate : quia verbum breviatum faciet Dominus super terram :
 And as Isaias foretold: Unless the Lord of Sabaoth had left us a seed, we had been made as Sodom, and we had been like unto Gomorrha.
et sicut praedixit Isaias : Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
 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 dicemus? Quod gentes, quae non sectabantur justitiam, apprehenderunt justitiam : justitiam autem, quae ex fide est.
 But Israel, by following after the law of justice, is not come unto the law of justice.
Israel vero sectando legem justitiae, in legem justitiae non pervenit.
 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 operibus : offenderunt enim in lapidem offensionis,
 As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.
sicut scriptum est : Ecce pono in Sion lapidem offensionis, et petram scandali : et omnis qui credit in eum, non confundetur.