Romans 11

I say then: Hath 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:

Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο: καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν.

God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?

non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:

οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ,

Lord, they have slain thy prophets, they have dug down thy 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.

κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.

But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.

Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.

ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.

Even so then, at this present time also, there is a remnant saved according to the election of grace.

Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.

οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν:

And if by grace, it is not now by works: otherwise grace is no more grace.

Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.

εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.

What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.

Quid ergo? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt:

Τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν: οἱ δὲ λοιποὶ ἐπωρώθησαν,

As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.

sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.

καθάπερ γέγραπται, ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.

And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.

Et David dicit : Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.

καὶ Δαυὶδ λέγει: γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς,

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.

σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.

I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.

Dico ergo : Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.

Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο: ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς.

Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?

Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum?

εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.

For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,

Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,

ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφ' ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,

If, by any means, I may provoke to emulation them who are my flesh and may save some of them.

si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.

εἴ

For if the loss of them be the reconciliation 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?

εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;

For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.

Quod si delibatio sancta est, et massa : et si radix sancta, et rami.

εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα: καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.

And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the 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,

Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου,

Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.

noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.

μὴ κατακαυχῶ τῶν κλάδων: εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ.

Thou wilt say then: The branches were broken off that I might be grafted in.

Dices ergo : Fracti sunt rami ut ego inserar.

ἐρεῖς οὖν, ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ.

Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.

Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.

καλῶς: τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ:

For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.

Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.

εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται.

See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt 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.

ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ: ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.

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.

κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται: δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς.

For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are 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?

εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.

For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should 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,

Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν' ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,

And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver 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.

καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται: καθὼς γέγραπται, ἥξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ:

And this is to them my covenant: when I shall take away their sins.

Et hoc illis a me testamentum : cum abstulero peccata eorum.

καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.

As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.

Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.

κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι' ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας:

For the gifts and the calling of God are without repentance.

Sine pœnitentia enim sunt dona et vocatio Dei.

ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.

For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:

Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:

ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,

So these also now have not believed, for your mercy, that they also may obtain mercy.

ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.

οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν:

For God hath concluded all in unbelief, that he may have mercy on all.

Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.

συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.

O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!

O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!

Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ: ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.

For who hath known the mind of the Lord? Or who hath been his counsellor?

Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?

τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;

Or who hath first given to him, and recompense shall be made him?

aut quis prior dedit illi, et retribuetur ei?

ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;

For of him, and by him, and in him, are all things: to him be glory for ever. Amen.

Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.

ὅτι ἐξ αὐτοῦ καὶ δι' αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα: αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας: ἀμήν.