Romanos 11
1 Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
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:
2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
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,
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
“LORD, they killed Your prophets, and they dug down Your altars, and I was left alone, and they seek my life”;
4 Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
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.”
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
So then also in the present time there has been a remnant according to the [divine] selection of grace;
6 Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
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.
7 Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
What then? What Israel seeks after, this it did not obtain, and the chosen obtained, and the rest were hardened,
8 sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
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,”
9 Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
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;
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
let their eyes be darkened—not to behold, and You always bow down their back.”
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
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;
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
and if their fall [is] the riches of [the] world, and their diminishment the riches of nations, how much more their fullness?
13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
For to you I speak—to the nations—inasmuch as I am indeed an apostle of nations, I glorify my ministry;
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
if I will arouse my own flesh to jealousy by any means, and will save some of them,
15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
for if the casting away of them [is] a reconciliation of the world, what the reception—if not life out of the dead?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
And if the first-fruit [is] holy, the lump also; and if the root [is] holy, the branches also.
17 Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
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—
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
do not boast against the branches; and if you boast, you do not bear the root, but the root you!
19 Dices ergo: Fracti sunt rami ut ego inserar.
You will say, then, “The branches were broken off, that I might be grafted in”; right!
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
By unbelief they were broken off, and you have stood by faith; do not be high-minded, but be fearing;
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
for if God did not spare the natural branches—lest perhaps He also will not spare you.
22 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.
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.
23 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
And those also, if they may not remain in unbelief, will be grafted in, for God is able to graft them in again;
24 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?
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?
25 Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
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;
26 et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
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,
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
and this to them [is] the covenant from Me when I may take away their sins.”
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
As regards, indeed, the good tidings, [they are] enemies on your account; and as regards the [divine] selection—beloved on account of the fathers;
29 Sine pœnitentia enim sunt dona et vocatio Dei.
for the gifts and the calling of God are irrevocable;
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
for as you also once did not believe in God, and now found kindness by the unbelief of these,
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
so also these now did not believe, that in your kindness they also may find kindness;
for God shut up together the whole to unbelief, that to the whole He might do kindness. (eleēsē g1653)
33 O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
O depth of riches, and wisdom and knowledge of God! How unsearchable His judgments, and untraceable His ways!
34 Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
For who knew the mind of the LORD? Or who became His counselor?
35 aut quis prior dedit illi, et retribuetur ei?
Or who first gave to Him, and it will be given back to him again?
