Romanos 11
1 Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israelita sum ex semine Abraham, de tribu Beniamin:
I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
2 Non repulit Deus plebem suam, quam praescivit. An nescitis in Elia quid dicit Scriptura: quemadmodum interpellat Deum adversum Israel?
God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:
3 Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quaerunt animam meam.
“Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well”?
4 Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
5 Sic ergo et in hoc tempore reliquiae secundum electionem gratiae salvae factae sunt.
In the same way, at the present time there is a remnant chosen by grace.
6 Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
7 Quid ergo? quod quaerebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excaecati sunt:
What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
8 sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.”
9 Et David dicit: Fiat mensa eorum coram ipsis in laqueum, et in captionem, et in scandalum, et in retributionem illis.
And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them.
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
May their eyes be darkened so they cannot see, and their backs be bent forever.”
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos aemulentur.
I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.
12 Quod si delictum illorum divitiae sunt mundi, et diminutio eorum divitiae Gentium: quanto magis plenitudo eorum?
But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
13 Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry
14 si quomodo ad aemulandum provocem carnem meam, et salvos faciam aliquos ex illis.
in the hope that I may provoke my own people to jealousy and save some of them.
15 Si enim amissio eorum, reconciliatio est mundi: quae assumptio, nisi vita ex mortuis?
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
If the first part of the dough is holy, so is the whole batch; 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 olivae factus es,
Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root,
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
19 Dices ergo: Fracti sunt rami ut ego inserar.
You will say then, “Branches were broken off so that I could be grafted in.”
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
For if God did not spare the natural branches, He will certainly not spare you either.
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.
Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. 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 if they do not persist in unbelief, they 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 suae olivae?
For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree!
25 Nolo enim vos ignorare fratres mysterium hoc: (ut non sitis vobisipsis sapientes) quia caecitas ex parte contigit in Israel, donec plenitudo Gentium intraret,
I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in.
26 et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Iacob.
And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness 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, charissimi propter patres.
Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs.
29 Sine poenitentia enim sunt dona, et vocatio Dei.
For God’s gifts and His call are irrevocable.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
Just as you who formerly disobeyed God have now received mercy through their disobedience,
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.
For God has consigned everyone to disobedience so that He may have mercy on everyone. (eleēsē g1653)
33 O altitudo divitiarum sapientiae, et scientiae Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius!
O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!
34 Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
“Who has known the mind of the Lord? Or who has been His counselor?”
35 Aut quis prior dedit illi, et retribuetur ei?
“Who has first given to God, that God should repay him?”
