Romans 11
1 I say then, Hath God cast off his people? Far be it I For I myself am an Israelite, of the seed of Abraham, of 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 hath not cast off his people, which he foreknew. Do ye not know what the Scripture saith in the passage concerning Elijah? how he pleadeth to God against Israel:
non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
3 “Lord, they have killed thy prophets, they have dug down thine altars; and I am left alone, and they are seeking my life.”
Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
4 But what saith the answer of God to him? “I have reserved to myself seven thousand men, who have not bowed the knee to Baal.”
Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 In the same way then at this present time also there is a remnant, according to the election of grace.
Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6 And if it is by grace, it is no longer on account of works; otherwise grace ceaseth to be grace; but if it is of works, there is then no grace; otherwise work ceaseth to be work. How is it then?
Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
7 What Israel seeketh after, that Israel did not obtain; but the elect obtained it, and the rest were hardened;
Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
8 as it is written: “God gave them a spirit of slumber, eyes that were not to see, and ears that were not to hear, unto this 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 saith, “Let their table become a snare, and a trap, and a stumbling-block, and a recompense 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, that they may not see; and bow down their back alway.”
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 I say then, Did they stumble in order to fall? God forbid! But by their offence salvation is come to the gentiles to excite them to emulation.
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
12 But if their offence is the riches of the world, and their loss the riches of the gentiles, how much more will their fullness be?
Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
13 For I am speaking to you gentiles; inasmuch as I am the apostle of the gentiles, I magnify my office,
Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
14 that I may, if possible, excite to emulation those who are my flesh, and may save some of them.
si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 For if the rejection of them is the reconciliation of the world, what will the reception of them be, but life from the dead?
Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
16 And if the first portion of the dough is holy, so also will be the lump; and if the root is holy, so will be the branches.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 And if some of the branches have been broken off, and thou, a wild olive, hast been grafted in among them, and become a partaker with them of the root and 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 boast not over the branches; for if thou boast, thou dost not bear the root, but the root thee.
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 Thou wilt say then, The branches were broken off, that I might be grafted in.
Dices ergo: Fracti sunt rami ut ego inserar.
20 Be it so. It was for their unbelief that they were broken off, and thou standest through thy faith; be not high-minded, but fear.
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 For if God spared the natural branches, take care lest he spare not thee.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 Behold then the goodness and the severity of God; toward those who fell, severity; but toward thee God's goodness, if thou continue in his goodness; otherwise thou also wilt 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 they also, if they do not continue in their 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 thou hast been cut off from an olive-tree wild by nature, and hast against thy nature been ingrafted into a good olive-tree, how much more shall these, the natural branches, be ingrafted into their own olive-stock?
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 would not have you ignorant, brethren, of this mystery, lest ye should be wise in your own conceits, that blindness hath to some extent come upon Israel, until the fullness of the gentiles shall have come in.
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 And thus will all Israel be saved; as it is written, “There shall come out of Zion the Deliverer; he shall turn away ungodliness from Jacob.
et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
27 And this will be my covenant with them, when I shall have taken away their sins.”
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 In regard to the gospel, they are enemies for your sakes; but in regard to God's choice, they are beloved for the fathers' sake.
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
29 For in respect to his gifts and his calling, there is no change of purpose with God.
Sine pœnitentia enim sunt dona et vocatio Dei.
30 For as ye in times past were disobedient to God, but have now obtained mercy through their disobedience,
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 so they too have now become disobedient, that they also may obtain mercy through the mercy shown to you.
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. (eleēsē g1653)
33 O the depth of the riches, and of the wisdom, and of the knowledge of God! How unsearchable are his purposes, and his ways past finding out!
O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
34 For “who hath known the mind of the Lord? or who hath been made his counselor?”
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
35 or “who first gave to him, and shall receive a return?”
aut quis prior dedit illi, et retribuetur ei?
