Romanos 11
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Berean Standard Bible
1Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
1I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
2non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
2God 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:
3Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
3“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”?
4Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
4And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
5Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
5In the same way, at the present time there is a remnant chosen by grace.
6Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
6And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
7Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
7What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
8sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
8as 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.”
9Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
9And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them.
10Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
10May their eyes be darkened so they cannot see, and their backs be bent forever.”
11Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
11I 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.
12Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
12But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
13Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
13I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry
14si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
14in the hope that I may provoke my own people to jealousy and save some of them.
15Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
15For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
16Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
16If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches.
17Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
17Now 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,
18noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
18do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
19Dices ergo: Fracti sunt rami ut ego inserar.
19You will say then, “Branches were broken off so that I could be grafted in.”
20Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
20That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
21Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
21For if God did not spare the natural branches, He will certainly not spare you either.
22Vide ergo bonitatem, et severitatem Dei: in eos quidem qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
22Take 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.
23Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
23And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
24Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii qui secundum naturam inserentur suæ olivæ?
24For 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!
25Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
25I 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.
26et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
26And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob.
27Et hoc illis a me testamentum: cum abstulero peccata eorum.
27And this is My covenant with them when I take away their sins.”
28Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
28Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs.
29Sine pœnitentia enim sunt dona et vocatio Dei.
29For God’s gifts and His call are irrevocable.
30Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
30Just as you who formerly disobeyed God have now received mercy through their disobedience,
31ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
31so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.
32Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
32For God has consigned everyone to disobedience so that He may have mercy on everyone.
33O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !
33O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!
34Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
34“Who has known the mind of the Lord? Or who has been His counselor?”
35aut quis prior dedit illi, et retribuetur ei?
35“Who has first given to God, that God should repay him?”
36Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.
36For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.
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