Romans 11
1 But then I ask, “Has God rejected his people?” Of course not! I'm an Israelite myself, from the tribe of Benjamin.
Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
2 God has not rejected his chosen people. Don't you recall what Scripture says about Elijah? How he complained about Israel to God, saying,
non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
3 “Lord they've killed your prophets and destroyed your altars. I'm the only one left, and they're trying to kill me too!”
Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
4 How did God answer him? “I still have seven thousand left who have not worshiped Baal.”
Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 Today it's just the same: there are still some faithful people left, chosen by God's grace.
Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6 And since it's through grace, then clearly it's not based on what people do, otherwise grace wouldn't be grace!
Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
7 So what do we conclude? That the people of Israel didn't achieve what they were striving for—only the chosen, while the rest became hard-hearted.
Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
8 As Scripture says, “God dulled their minds so their eyes could not see and their ears could not hear, to this very day.”
sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
9 David adds, “May their feasts become a trap for them, a net that catches them, a temptation that brings punishment.
Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10 May their eyes become blind so they cannot see, and may their backs always be bent low in dejection.”
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 So am I saying that they stumbled and consequently failed completely? Not at all! But as a result of their mistakes, salvation came to other nations, to “make them jealous.”
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
12 Now if even their failure benefits the world, and their loss profits the foreigners, how much more beneficial it would be if they were to completely fulfill what they were meant to be.
Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
13 Now let me speak to you foreigners. Insofar as I'm a missionary to foreigners, I promote what I'm doing
Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
14 that somehow I might make my people jealous and save some of them.
si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 If the result of God's rejection of them is that the world becomes God's friends, the result of God's acceptance of them would be like the dead coming back to life!
Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
16 If the first part of the bread dough given as an offering is holy, then so is all the rest; if the roots of a tree are holy, then so are the branches.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 Now if some of the branches have been broken off, and you—a wild olive shoot—have been grafted in, and have shared with them the benefit of nourishment from the olive tree's roots,
Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
18 then you shouldn't look down on the other branches. If you're tempted to boast, remember it's not you who are supporting the roots, but the roots that are supporting you.
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 You could make the claim, “Branches were broken off so I could be grafted in.”
Dices ergo: Fracti sunt rami ut ego inserar.
20 All well and good—but they were broken off because of their failure to trust in God, and you stay there because you trust in God. So don't think highly of yourselves, but be respectful,
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 because if God didn't spare the original branches, he won't spare you either.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 You should recognize both God's kindness and toughness—he was tough on the fallen, but God is kind to you so long as you trust in his kindness—otherwise you'll be removed too.
Vide ergo bonitatem, et severitatem Dei: in eos quidem qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
23 If they no longer refuse to trust in God, they can be grafted in as well, for God is able to graft them back in again.
Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
24 If you could be cut from a wild olive tree, and then be grafted artificially onto a cultivated olive tree, how much more easily they could be grafted back naturally to their own tree.
Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii qui secundum naturam inserentur suæ olivæ?
25 I don't want you, my brothers and sisters to miss this previously-hidden truth, for otherwise you could become conceited. The people of Israel have become hard-hearted in part, until the process of the foreigners coming in is complete.
Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
26 This is how all Israel will be saved. As Scripture says, “The Savior will come from Zion, and he will turn Jacob away from his opposition to God.
et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
27 My promise to them is that I'll take away their sins.”
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 Though they are enemies of the good news—and this is to your benefit—they are still the chosen people, and loved because of their forefathers.
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
29 God's gifts and his calling can't be withdrawn.
Sine pœnitentia enim sunt dona et vocatio Dei.
30 At one time you disobeyed God, but now God has shown you mercy as a result of their disobedience.
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 In just the same way that they're now disobedient as you were, they will also be shown mercy like you received.
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
32 For God treated everyone as prisoners because of their disobedience so that he could be merciful to everyone. (eleēsē g1653)
Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. (eleēsē g1653)
33 Oh how deep are God's riches, wisdom, and knowledge! How incredible his decisions, how unimaginable his methods!
O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
34 Who can know God's thoughts? Who can give him advice?
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
35 Who has ever given anything to God that God would be obliged to repay?
aut quis prior dedit illi, et retribuetur ei?
