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 away his people? By no means. 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 away his people which he foreknew. Know ye not what the scripture saith of Elijah? how he maketh intercession to God against Israel, saying,
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
Lord, they have killed thy prophets, and digged down thy 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 answer 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.
Even so then at this 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, then [is it] no more of works: otherwise grace is no more grace. But if of works, then is it no more grace: otherwise work is no more 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 seeketh for; but the election hath 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 the spirit of slumber, eyes that they should not see, and ears that they should not hear; ) to 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 be made a snare, and a trap, and a stumbling-block, and a recompense to them:
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
Let their eyes be darkened, that they may not see, and bow down their back always.
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
I say then, Have they stumbled that they should fall? By no means: but [rather] through their fall salvation [is come] to the Gentiles, to provoke them to jealousy.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
Now if the fall of them [be] the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?
13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
If by any means I may incite to emulation [them who are] my flesh, and may save some of them.
15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
For if the rejection of them [be] the reconciling of the world, what [shall] the receiving [of them be], but life from the dead?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
For if the first fruit [is] holy, the lump [is] also [holy]: and if the root [is] 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,
And if some of the branches be broken off, and thou, being a wild olive-tree, art ingrafted among them, and with them partakest of the root and fatness of the olive-tree;
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
Boast not against the branches. But if thou boastest, thou bearest not the root, but the root thee.
19 Dices ergo: Fracti sunt rami ut ego inserar.
Thou wilt say then, The branches were broken off, that I might be ingrafted.
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
Well; because of unbelief they were broken off, and thou standest by faith. 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, [take heed] lest he also spare not 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: on them who fell, severity; but towards thee, goodness, if thou shalt continue in [his] goodness: otherwise 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 also, if they abide not still in unbelief, shall be ingrafted: for God is able to ingraft them 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 thou wast cut out of the olive-tree which is wild by nature, and wast ingrafted contrary to nature into a good olive-tree; how much more shall these, which 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, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part hath happened to Israel, until the fullness of the Gentiles shall 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, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
For this [is] my covenant to them, when I shall take away their sins.
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
As concerning the gospel, [they are] enemies for your sakes: but as concerning the election, [they are] beloved for the father's sakes.
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 in times past have not believed God, yet have now obtained mercy through their unbelief;
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
For God hath concluded them all in unbelief, 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 judgments, and his ways past finding 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 counselor?
35 aut quis prior dedit illi, et retribuetur ei?
Or who hath first given to him, and it shall be recompensed to him again?
