Romans 11
1 I say then, did God cast away His people? Let it not be! For I am also an Israelite, of the seed of Abraham, of the tribe of Benjamin:
Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israelita sum ex semine Abraham, de tribu Beniamin:
2 God did not cast away His people whom He knew before; have you not known—in Elijah—what the Writing says? How he pleads with God concerning Israel, saying,
Non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura: quemadmodum interpellat Deum adversum Israel?
3 “LORD, they killed Your prophets, and they dug down Your altars, and I was left alone, and they seek my life”;
Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
4 but what does the divine answer say to him? “I left to Myself seven thousand men who did not bow a knee to Ba‘al.”
Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 So then also in the present time there has been a remnant according to the [divine] selection of grace;
Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6 and if by grace, no longer of works, otherwise grace becomes no longer grace; and if of works, it is no longer grace, otherwise work is no longer work.
Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
7 What then? What Israel seeks after, this it did not obtain, and the chosen obtained, and the rest were hardened,
Quid ergo? quod quærebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
8 according as it has been written: “God gave to them a spirit of deep sleep, eyes not to see, and ears not to 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 and David says, “Let their table become for a snare, and for a trap, and for a stumbling-block, and for a repayment to them;
Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10 let their eyes be darkened—not to behold, and You always bow down their back.”
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 I say then, did they stumble that they might fall? Let it not be! But by their fall the salvation [is] to the nations, to arouse them to jealousy;
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos æmulentur.
12 and if their fall [is] the riches of [the] world, and their diminishment the riches of nations, how much more their fullness?
Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ Gentium: quanto magis plenitudo eorum?
13 For to you I speak—to the nations—inasmuch as I am indeed an apostle of nations, I glorify my ministry;
Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
14 if I will arouse my own flesh to jealousy by any means, and will save some of them,
si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 for if the casting away of them [is] a reconciliation of the world, what the reception—if not life out of the dead?
Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
16 And if the first-fruit [is] holy, the lump also; and if the root [is] holy, the branches also.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 And if certain of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a fellow-partaker of the root and of the fatness of the olive tree—
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 do not boast against the branches; and if you boast, you do not bear the root, but the root you!
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 You will say, then, “The branches were broken off, that I might be grafted in”; right!
Dices ergo: Fracti sunt rami ut ego inserar.
20 By unbelief they were broken off, and you have stood by faith; do not be high-minded, but be fearing;
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 for if God did not spare the natural branches—lest perhaps He also will not spare you.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 Behold, then, goodness and severity of God—on those indeed who fell, severity; and on you, goodness, if you may remain in the goodness, otherwise, you also will be cut off.
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 And those also, if they may not remain in unbelief, will be grafted in, for God is able to graft them in again;
Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
24 for if you, out of the olive tree, wild by nature, were cut out, and contrary to nature, were grafted into a good olive tree, how much rather will they, who [are] according to nature, be grafted into their own olive 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 For I do not wish you to be ignorant, brothers, of this secret—that you may not be wise in your own conceits—that hardness in part to Israel has happened until the fullness of the nations may come in;
Nolo enim vos ignorare fratres mysterium hoc: (ut non sitis vobisipsis sapientes) quia cæcitas ex parte contigit in Israel, donec plenitudo Gentium intraret,
26 and so all Israel will be saved, according as it has been written: “There will come forth out of Zion He who is delivering, and He will turn away impiety from Jacob,
et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Iacob.
27 and this to them [is] the covenant from Me when I may take away their sins.”
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 As regards, indeed, the good tidings, [they are] enemies on your account; and as regards the [divine] selection—beloved on account of the fathers;
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, charissimi propter patres.
29 for the gifts and the calling of God are irrevocable;
Sine pœnitentia enim sunt dona, et vocatio Dei.
30 for as you also once did not believe in God, and now found kindness by the unbelief of these,
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 so also these now did not believe, that in your kindness they also may find kindness;
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
32 for God shut up together the whole to unbelief, that to the whole He might do kindness. (eleēsē g1653)
Conclusit enim Deus omnia in incredulitate: ut omnium misereatur. (eleēsē g1653)
33 O depth of riches, and wisdom and knowledge of God! How unsearchable His judgments, and untraceable His ways!
O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viæ eius!
34 For who knew the mind of the LORD? Or who became His counselor?
Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
35 Or who first gave to Him, and it will be given back to him again?
Aut quis prior dedit illi, et retribuetur ei?
