Romans 11
1 I say, then—Hath God cast off his people? Far be it! For, I also, am an Israelite, —of the seed of Abraham, of the tribe of Benjamin:
dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin
2 God hath not cast off his people, whom he fore approved. Or know ye not, in [the account of] Elijah what the scripture saith, when he intercedeth with God against Israel?
non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel
3 Lord! Thy prophets, have they slain, thine altars, have they overthrown, and, I, am left alone, and they are seeking my life!
Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam
4 But what saith unto him the response? I have left for myself seven thousand men, who, indeed, have not bowed a knee unto Baal.
sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal
5 Thus, then, in the present season also, a remnant, by way of an election of favour, hath come into being.
sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt
6 If, however, by favour, no longer of works; else, favour, no longer proveth to be favour!
si autem gratia non ex operibus alioquin gratia iam non est gratia
7 What then? That which Israel seeketh after, the same, it hath not obtained: —the election, however, have obtained it, and, the rest, have been hardened; —
quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati sunt
8 Even as it is written—God hath given unto them a spirit of stupor, —eyes not to see, and ears not to hear, —until this very day;
sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diem
9 And, David, saith—Let their table be turned into a snare, and into gin, and into a trap, and into a recompense unto them,
et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis
10 Darkened be their eyes, not to see, and, their back, do thou continually bow down.
obscurentur oculi eorum ne videant et dorsum illorum semper incurva
11 I say then—Did they stumble in order that they might fall? Far be it! But, by their fall, salvation [hath come] unto the nations, to the end of provoking them to jealousy.
dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulentur
12 If, moreover, their fall, is the riches of a world, and their loss, the riches of nations, how much rather their fullness?
quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorum
13 Unto you, however, am I speaking, —you of the nations; inasmuch, indeed, then, as, I, am an apostle to the nations, my ministry, I glorify,
vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo
14 If by any means I may provoke to jealousy my own flesh, and save some from among them; —
si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illis
15 For, if, the casting away of them, hath become the reconciling of a world, what shall, the taking of them in addition, be, but life from among the dead?
si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuis
16 If, moreover, the first fruit [is] holy, the lump [shall be] also; and, if the root [is] holy, the branches [shall be] also.
quod si delibatio sancta est et massa et si radix sancta et rami
17 If, however, some of the branches, have been broken out, and, thou, being a wild olive hast been grafted in among them, and hast become a joint partaker of the root of the fatness of the olive,
quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivae factus es
18 Be not boasting over the branches! Howbeit, if thou boast, it is not, thou, that bearest 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—Branches were broken out in order that, I, might he grafted in.
dices ergo fracti sunt rami ut ego inserar
20 Well: by their want of faith, they have been broken out, —and, thou, by thy faith, dost stand!—Regard not lofty things, but be afraid;
bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed time
21 For, if, God, hath not spared, the natural branches, neither, thee, will he spare!
si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcat
22 See, then, the kindness and the severity of God: upon them who have fallen, severity, —but, upon thee, the kindness of God, if thou abide still in the kindness, —otherwise, thou also, shalt he cut out;
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 Whereas, they also, unless they abide still in their want of faith, shall be grafted in, for God is, able, again to engraft them!
sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illos
24 For, if, thou, out of the naturally wild olive was cut out, and, beyond nature, hast been engrafted into the good olive, how much rather, shall these, the natural [branches] be engrafted into their own olive tree?
nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suae olivae
25 For I wish not, ye should be ignorant, brethren, of this sacred secret, lest within yourselves ye be presumptuous, that, a hardening in part, hath befallen Israel, until, the full measure of the nations, shall come in;
nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraret
26 And, so, all Israel shall be saved: even as it is written—There shall have come out of Zion the Deliverer, —He will turn away ungodliness from Jacob;
et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Iacob
27 And, this, for them, is the covenant from me, as soon as I take away their sins.
et hoc illis a me testamentum cum abstulero peccata eorum
28 As touching the joyful-message, indeed, they are enemies for your sake, but, as touching the election, beloved for their father’s sake;
secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres
29 For, not to be regretted, are the gifts and the calling of God: —
sine paenitentia enim sunt dona et vocatio Dei
30 For, just as, ye, at one time had not yielded unto God, and yet now have received mercy by their refusal to yield,
sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem
31 So, these also, have now refused to yield, by your own mercy, in order that, themselves also, should now become objects of mercy;
ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur
32 For God hath shut up all together, in a refusal to yield, in order that, upon all, he may bestow mercy. (eleēsē g1653)
conclusit enim Deus omnia in incredulitatem ut omnium misereatur (eleēsē g1653)
33 Oh! the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments! and untraceable his ways!
o altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eius
34 For who hath come to know the mind of the Lord? Or who hath become his counselor?
quis enim cognovit sensum Domini aut quis consiliarius eius fuit
35 Or who hath first given unto him, and it shall be recompensed to him again?
aut quis prior dedit illi et retribuetur ei
