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 reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham 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 reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel
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 responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu 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 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 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 Israhel 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 conpunctionis 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 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 illorum 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 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 deminutio 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 quo modo 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 adsumptio 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 pinguidinis 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 hii 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 vobis ipsis sapientes quia caecitas ex parte contigit in Israhel 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 Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab 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 carissimi propter patres
29 For God does not repent of His free gifts nor of His call;
sine paenitentia 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 illorum incredulitatem
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 incredulitatem 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 inconprehensibilia 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
