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, has God rejected his people? Absolutely not. For I also am an Israyelite, a descendant of Avraham, of the tribe of Benyamin.
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, which he foreknew. Or do you not know what the Scripture says about Eliya? How he pleads with God against Israyel:
3 Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quaerunt animam meam.
"Lord, they have killed your prophets, they have broken down your 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 how does God answer him? "I have kept for myself seven thousand people, who have not bowed the knee to Bala."
5 Sic ergo et in hoc tempore reliquiae secundum electionem gratiae salvae factae sunt.
Even so then at this present time also there is a remnant according to the election of grace.
6 Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
And if by grace, then it is no longer of works; otherwise grace is no longer grace.
7 Quid ergo? quod quaerebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excaecati sunt:
What then? That which Israyel seeks for, that he did not obtain, but the chosen ones obtained it, and the rest were hardened.
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 gave them a spirit of stupor, eyes that they should not see, and ears that they should 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.
Dawid says, "Let their table be made a snare, and a trap, and a stumbling block, and a retribution to them.
10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
Let their eyes be darkened, so that they can't see, and their backs be bent continually."
11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos aemulentur.
I ask then, did they stumble that they might fall? Absolutely not. But by their fall salvation has come to the non-Jews, to provoke them to jealousy.
12 Quod si delictum illorum divitiae sunt mundi, et diminutio eorum divitiae Gentium: quanto magis plenitudo eorum?
Now if their fall is the riches of the world, and their loss the riches of the non-Jews; how much more their fullness?
13 Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
For I speak to you who are the non-Jews. Since then as I am an apostle to the non-Jews, I glorify my ministry;
14 si quomodo ad aemulandum provocem carnem meam, et salvos faciam aliquos ex illis.
if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 Si enim amissio eorum, reconciliatio est mundi: quae assumptio, nisi vita ex mortuis?
For if the rejection of them is the reconciling of the world, what would 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 fruit is holy, so is the lump. 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,
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the rich root of the olive tree;
18 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
do not boast over the branches. But if you boast, it is not you who 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, that I might be grafted in."
20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
True; by their unbelief they were broken off, and you stand by your faith. Do not be conceited, but fear;
21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
for if God did not spare the natural branches, neither will he spare you.
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 goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
23 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
They also, if they do not continue in their unbelief, 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 out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are 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,
For I do not desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israyel, until the fullness of the non-Jews 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 Israyel will be saved. Even as it is written, "There will come out of Tsehyun the Deliverer; he will turn away ungodliness from Yaquv.
27 Et hoc illis a me testamentum: cum abstulero peccata eorum.
This is my covenant to them, when I will take away their sins."
28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, charissimi propter patres.
Concerning the Good News, they are enemies for your sake. But concerning the election, they are loved for the fathers' sake.
29 Sine poenitentia enim sunt dona, et vocatio Dei.
For the gifts and the calling of God are irrevocable.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
even so these also have now been disobedient, that by the mercy shown to you they may now also obtain mercy.
For God has shut up all to disobedience, that he might have mercy on all. (eleēsē g1653)
33 O altitudo divitiarum sapientiae, et scientiae Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius!
Oh the depth of the riches both of the wisdom and the knowledge of God. How unsearchable are his judgments, and his ways past tracing out.
34 Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
For "Who has known the mind of the Lord, or who has been his counselor?"
35 Aut quis prior dedit illi, et retribuetur ei?
"Or who has first given to him, and it will be repaid to him again?"
