Romanos 11
1 dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin
I ask then, has God rejected his people? Certainly not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel
God has not rejected his people whom he foreknew. Do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel, saying,
3 Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam
“Lord, they have killed yoʋr prophets and demolished yoʋr altars, and I alone am left, and they are seeking my life”?
4 sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal
But what does the divine response say to him? “I have reserved for myself seven thousand men who have not bowed down to Baal.”
5 sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt
So then, in the present time also there is a remnant chosen by grace.
6 si autem gratia non ex operibus alioquin gratia iam non est gratia
Now if it is by grace, it is no longer by works, otherwise grace would no longer be grace. But if it is by works, it is no longer grace, otherwise work would no longer be work.
7 quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati sunt
What then? Israel did not obtain what it was seeking. The chosen obtained it, but the rest were hardened,
8 sicut scriptum est dedit illis Deus spiritum conpunctionis 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 not to see and ears not to hear, down 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 a snare and a trap, a stumbling block and a retribution to them.
10 obscurentur oculi eorum ne videant et dorsum illorum semper incurva
Let their eyes be darkened so that they cannot see, and keep their backs forever bent.”
11 dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulentur
I ask then, did the Israelites stumble so as to fall? Certainly not! Rather, by their trespass salvation has come to the Gentiles, to provoke Israel to jealousy.
12 quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorum
Now if their trespass means riches for the world, and their loss means riches for the Gentiles, how much more will it mean when their full number is included?
13 vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo
Now I am speaking to you who are Gentiles. Inasmuch as I am an apostle to the Gentiles, I glorify my ministry
14 si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illis
if somehow I provoke my own people to jealousy and save some of them.
15 si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuis
For if their rejection means reconciliation for the world, what will their acceptance mean but life from the dead?
16 quod si delibatio sancta est et massa et si radix sancta et rami
If the dough offered as firstfruits is holy, so is the whole lump; 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 pinguidinis olivae factus es
Now if some of the branches have been broken off, and yoʋ, a wild olive branch, have been grafted in among them and have become a fellow partaker of the root and richness 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. But if yoʋ do boast against them, remember that yoʋ do not sustain the root, but the root sustains yoʋ.
19 dices ergo fracti sunt rami ut ego inserar
Yoʋ 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
Right! They were broken off because of unbelief, but yoʋ stand because of faith. So 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, perhaps he will not spare yoʋ 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
Consider therefore the kindness and severity of God: to those who have fallen, severity; but to yoʋ, kindness, if yoʋ continue in his kindness; otherwise yoʋ too 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 continue 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 hii secundum naturam inserentur suae olivae
For if yoʋ were cut off from what is by nature a wild olive tree and were grafted contrary to nature into a cultivated olive tree, how much more will the natural branches be grafted back into their own olive tree?
25 nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraret
I do not want you to be unaware, brothers, of this mystery, lest you be wise in your own estimation: A partial hardening has come upon Israel until the full number of Gentiles has come in,
26 et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Iacob
and in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion and will remove ungodliness from Jacob.”
27 et hoc illis a me testamentum cum abstulero peccata eorum
“And this will be my covenant with them, when I take away their sins.”
28 secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres
With respect to the gospel, the Israelites are enemies for your sake; but with respect to being chosen, they are beloved for the sake of the fathers.
29 sine paenitentia enim sunt dona et vocatio Dei
For the gifts and calling of God are irrevocable.
30 sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem
Just as you were once disobedient to God but have now received mercy because of their disobedience,
31 ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur
so they too have now become disobedient in order that, by the mercy shown to you, they also may receive mercy.
For God has confined all in disobedience so that he might have mercy on all. (eleēsē g1653)
33 o altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eius
Oh the depth of the riches, 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
“For who has known the mind of the Lord, or who has become his counselor?”
35 aut quis prior dedit illi et retribuetur ei
“Or who has first given to God, that he should be repaid?”
