Romans 11
1 I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
2 God has not cast away his people which he foreknew. Know all of you not what the scripture says of Elijah? how he makes intercession to God against Israel saying,
non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
3 Lord, they have killed your prophets, and dug down your altars; and I am left alone, and they seek my life.
Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
4 But what says the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 Even so then at this present time also there is a remnant according to the election of grace.
Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.
Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
7 What then? Israel has not obtained that which he seeks for; but the election has obtained it, and the rest were blinded.
Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
8 (According as it is written, God has given them the spirit (pneuma) of slumber, eyes that they should not see, and ears that they should not hear; ) unto this day.
sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
9 And David says, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them:
Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10 Let their eyes be darkened, that they may not see, and bow down their back always.
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation has come unto the Gentiles, in order to provoke them to jealousy.
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
12 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?
Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
14 If by any means I may provoke to awaken jealousy in them which are my flesh, and might save some of them.
si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
16 For if the first-fruit be holy, the lump is also holy: and if the root be holy, so are the branches.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 And if some of the branches be broken off, and you, being a wild olive tree, were grafted in among them, and with them partake of the root and fatness of the olive tree;
Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
18 Boast not against the branches. But if you boast, you bear not the root, but the root you.
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 You will say then, The branches were broken off, that I might be grafted in.
Dices ergo: Fracti sunt rami ut ego inserar.
20 Well; because of unbelief they were broken off, and you stand by faith. Be not high-minded, but fear:
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 For if God spared not the natural branches, take heed lest he also spare not you.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also shall be cut off.
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.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?
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?
25 For I would not, brethren, that all of you should be ignorant of this mystery, lest all of you should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.
Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
26 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:
et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
27 For this is my covenant unto them, when I shall take away their sins.
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 As concerning the gospel, they are enemies for your sakes: but as concerning the election, they are beloved for the father's sakes.
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
29 For the gifts and calling of God are without repentance.
Sine pœnitentia enim sunt dona et vocatio Dei.
30 For as all of you in times past have not believed God, yet have now obtained mercy through their unbelief:
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. (eleēsē g1653)
33 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!
O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
34 For who has known the mind of the Lord? or who has been his counsellor?
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
35 Or who has first given to him, and it shall be recompensed unto him again?
aut quis prior dedit illi, et retribuetur ei?
