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? Far be it! 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 fore approved. Or know ye not, in [the account of] Elijah what the scripture saith, when he intercedeth with God against Israel?
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
Lord! Thy prophets, have they slain, thine altars, have they overthrown, and, I, am left alone, and they are seeking my life!
4 Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
But what saith unto him the response? I have left for myself seven thousand men, who, indeed, have not bowed a knee unto Baal.
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
Thus, then, in the present season also, a remnant, by way of an election of favour, hath come into being.
6 Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
If, however, by favour, no longer of works; else, favour, no longer proveth to be favour!
7 Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
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; —
8 sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
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;
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 be turned into a snare, and into gin, and into a trap, and into a recompense unto them,
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
Darkened be their eyes, not to see, and, their back, do thou continually bow down.
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
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.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
If, moreover, their fall, is the riches of a world, and their loss, the riches of nations, how much rather their fullness?
13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
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,
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
If by any means I may provoke to jealousy my own flesh, and save some from among them; —
15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
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?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
If, moreover, the first fruit [is] holy, the lump [shall be] also; and, if the root [is] holy, the branches [shall be] 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,
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,
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
Be not boasting over the branches! Howbeit, if thou boast, it is not, thou, that bearest the root, but the root, thee!
19 Dices ergo: Fracti sunt rami ut ego inserar.
Thou wilt say, then—Branches were broken out in order that, I, might he grafted in.
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
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;
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
For, if, God, hath not spared, the natural branches, neither, thee, will he spare!
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.
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;
23 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
Whereas, they also, unless they abide still in their want of faith, shall be grafted in, for God is, able, again to engraft them!
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, 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?
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 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;
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: even as it is written—There shall have come out of Zion the Deliverer, —He will turn away ungodliness from Jacob;
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
And, this, for them, is the covenant from me, as soon as I take away their sins.
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
As touching the joyful-message, indeed, they are enemies for your sake, but, as touching the election, beloved for their father’s sake;
29 Sine pœnitentia enim sunt dona et vocatio Dei.
For, not to be regretted, are the gifts and the calling of God: —
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
For, just as, ye, at one time had not yielded unto God, and yet now have received mercy by their refusal to yield,
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
So, these also, have now refused to yield, by your own mercy, in order that, themselves also, should now become objects of mercy;
For God hath shut up all together, in a refusal to yield, in order that, upon all, he may bestow mercy. (eleēsē g1653)
33 O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
Oh! the depth of the 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 hath come to know the mind of the Lord? Or who hath become his counselor?
35 aut quis prior dedit illi, et retribuetur ei?
Or who hath first given unto him, and it shall be recompensed to him again?
