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, Hath God cast off his people? God forbid! for I also am 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 hath not cast off his people, whom He foreknew. Do ye not know what the scripture saith of Elias? how he complains to God against Israel,
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
saying, "Lord, they have slain thy prophets, and digged down thine altars; and I am 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 saith the oracle of God to him? "I have reserved to myself seven thousand men, who have not bowed the knee to Baal."
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
And so in the present time also there is a remnant according to the election of grace.
6 Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
And if by grace, it is no more of works: for then grace is no longer grace. But if of works, it is no more grace: for then 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? Israel hath not obtained that which he sought: but the elect have obtained it, and the rest were blinded,
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 is written, God hath given them a spirit of slumber, that their eyes could not see and their ears could not hear, ) even unto this day.
9 Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
And David saith, Let their table become a snare, and a trap, and a stumbling-block, and a recompence unto them.
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
Let their eyes be darkened that they may not see, and always bow down their back.
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
Say I then, Have they stumbled, that they should fall irrecoverably? God forbid! but this I say, that by their fall salvation is come to the Gentiles to excite them to emulation.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
Now if their fall be the riches of the world, and their diminution be the riches of the Gentiles, how much more will their fulness be?
13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
For I speak to you Gentiles: inasmuch indeed as I am the apostle of the Gentiles,
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
I extol my office, that if possible I may excite to emulation my brethren according to the flesh, and may save some of them:
15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
for if the rejecting of them be the reconciling of the world, what will the receiving them again be but life from the dead?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
Now if the first-fruits be holy, so is the whole heap: and if the root be holy, so are the branches.
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,
But if some of the branches were broken off, and thou a wild-olive wert grafted in among them, and art made a partaker together with them of the root and fatness of the olive; boast not against the branches:
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
and if thou boastest, remember thou bearest not the root, but the root thee.
19 Dices ergo: Fracti sunt rami ut ego inserar.
Wilt thou say then, The branches were broken off, that I might be grafted in?
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
Well; they were broken off for their infidelity, and thou standest by faith: therefore be not high-minded but fear.
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
For if God spared not the natural branches, neither would He spare thee.
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 therefore the goodness and severity of God: towards them that fell, severity; but towards thee, goodness; if thou continue in his goodness: for else thou also shalt be cut off.
23 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
And they, if they do not continue in unbelief, shall be grafted in: for God is able again to graft them in.
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 thou wert cut out of the wild olive, which was natural to thee, and contrary to nature were grafted into a good olive; how much more shall these who are the natural branches, 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 would not have you, brethren, to be ignorant of this mystery, (least ye should be wise in your own eyes) that blindness in part is befallen Israel, till the fulness of the Gentiles be 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 shall be saved, as it is written, "The deliverer shall come out of Sion, and shall turn away impiety from Jacob:
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
and this is my covenant with them, when I take away their sins."
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
As to the gospel indeed they are enemies on your account, but as to the election they are beloved on account of the fathers.
29 Sine pœnitentia enim sunt dona et vocatio Dei.
For the gifts and calling of God are without repentance.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
For as ye were heretofore disobedient to God, but have now obtained mercy in their disobedience:
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
so these also in your mercy have now been disobedient, that they themselves might be the objects of mercy.
For God hath included them all in the charge of disobedience, that He might have mercy upon all. (eleēsē g1653)
33 O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways not to be traced out!
34 Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
For who hath known the mind of the Lord, or who hath been his counsellor?
35 aut quis prior dedit illi, et retribuetur ei?
Or who hath first given to Him? and it shall be returned.
