Romans 11
1 I ask then, Has God cast off His People? No, indeed. Why, I myself am an Israelite, of the posterity of Abraham and 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 has not cast off His People whom He knew beforehand. Or are you ignorant of what Scripture says in speaking of Elijah--how he pleaded with God against Israel, saying,
Non repulit Deus plebem suam, quam praescivit. An nescitis in Elia quid dicit Scriptura: quemadmodum interpellat Deum adversum Israel?
3 "Lord, they have put Thy Prophets to death, and have overthrown Thy altars; and, now that I alone remain, they are thirsting for my blood"?
Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quaerunt animam meam.
4 But what did God say to him in reply? "I have reserved for Myself 7,000 men who have never bent 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 also at the present time there has come to be a remnant whom God in His grace has selected.
Sic ergo et in hoc tempore reliquiae secundum electionem gratiae salvae factae sunt.
6 But if it is in His grace that He has selected them, then His choice is no longer determined by human actions. Otherwise grace would be grace no longer.
Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
7 How then does the matter stand? It stands thus. That which Israel are in earnest pursuit of, they have not obtained; but God's chosen servants have obtained it, and the rest have become hardened.
Quid ergo? quod quaerebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excaecati sunt:
8 And so Scripture says, "God has given them a spirit of drowsiness--eyes to see nothing with and ears to hear nothing with--even until now."
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 very food become a snare and a trap to them, a stumbling-block and a retribution.
Et David dicit: Fiat mensa eorum coram ipsis in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10 Let darkness come over their eyes that they may be unable to see, and make Thou their backs continually to stoop."
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 I ask, however, "Have they stumbled so as to be finally ruined?" No, indeed; but by their lapse salvation has come to the Gentiles in order to arouse the jealousy of the descendants of Israel;
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos aemulentur.
12 and if their lapse is the enriching of the world, and their overthrow the enriching of the Gentiles, will not still greater good follow their restoration?
Quod si delictum illorum divitiae sunt mundi, et diminutio eorum divitiae Gentium: quanto magis plenitudo eorum?
13 But to you Gentiles I say that, since I am an Apostle specially sent to the Gentiles, I take pride in my ministry,
Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
14 trying whether I can succeed in rousing my own countrymen to jealousy and thus save some of them.
si quomodo ad aemulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 For if their having been cast aside has carried with it the reconciliation of the world, what will their being accepted again be but Life out of death?
Si enim amissio eorum, reconciliatio est mundi: quae assumptio, nisi vita ex mortuis?
16 Now if the firstfruits of the dough are holy, so also is the whole mass; and if the root of a tree is holy, so also are the branches.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 And if some of the branches have been pruned away, and you, although you were but a wild olive, have been grafted in among them and have become a sharer with others in the rich sap of the root 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 olivae factus es,
18 beware of glorying over the natural branches. Or if you are so glorying, do not forget that it is not you who uphold the root: the root upholds you.
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 "Branches have been lopped off," you will say, "for the sake of my being grafted in."
Dices ergo: Fracti sunt rami ut ego inserar.
20 This is true; yet it was their unbelief that cut them off, and you only stand through your faith.
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 Do not be puffed up with pride. Tremble rather--for if God did not spare the natural branches, neither will He spare you.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 Notice therefore God's kindness and God's severity. On those who have fallen His severity has descended, but upon you His kindness has come, provided that you do not cease to respond to that kindness. Otherwise you will be cut off also.
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 Moreover, if they turn from their unbelief, they too will be grafted in. For God is powerful enough to graft them in again;
Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
24 and if you were cut from that which by nature is a wild olive and contrary to nature were grafted into the good olive tree, how much more certainly will these natural branches be grafted on 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 suae olivae?
25 For there is a truth, brethren, not revealed hitherto, of which I do not wish to leave you in ignorance, for fear you should attribute superior wisdom to yourselves--the truth, I mean, that partial blindness has fallen upon Israel until the great mass of the Gentiles have come in;
Nolo enim vos ignorare fratres mysterium hoc: (ut non sitis vobisipsis sapientes) quia caecitas ex parte contigit in Israel, donec plenitudo Gentium intraret,
26 and so all Israel will be saved. As is declared in Scripture, "From Mount Zion a Deliverer will come: He will remove all ungodliness from Jacob;
et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Iacob.
27 and this shall be My Covenant with them; when I have taken away their sins."
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 In relation to the Good News, the Jews are God's enemies for your sakes; but in relation to God's choice they are dearly loved for the sake of their forefathers.
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, charissimi propter patres.
29 For God does not repent of His free gifts nor of His call;
Sine poenitentia enim sunt dona, et vocatio Dei.
30 but just as you were formerly disobedient to Him, but now have received mercy at a time when they are disobedient,
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 so now they also have been disobedient at a time when you are receiving mercy; so that to them too there may now be mercy.
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
32 For God has locked up all in the prison of unbelief, that upon all alike He may have mercy. (eleēsē g1653)
Conclusit enim Deus omnia in incredulitate: ut omnium misereatur. (eleēsē g1653)
33 Oh, how inexhaustible are God's resources and God's wisdom and God's knowledge! How impossible it is to search into His decrees or trace His footsteps!
O altitudo divitiarum sapientiae, et scientiae Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius!
34 "Who has ever known the mind of the Lord, or shared His counsels?"
Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
35 "Who has first given God anything, so as to receive payment in return?"
Aut quis prior dedit illi, et retribuetur ei?
