Romanos 11
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Douay-Rheims Bible, American Edition (1899)
1Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
1I 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.
2non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
2God 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?
3Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
3Lord, they have slain thy prophets, they have dug down thy altars; and I am left alone, and they seek my life.
4Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
4But what saith the divine answer to him? I have left me seven thousand men, that have not bowed their knees to Baal.
5Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
5Even so then at this present time also, there is a remnant saved according to the election of grace.
6Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
6And if by grace, it is not now by works: otherwise grace is no more grace.
7Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
7What then? That which Israel sought, he hath not obtained: but the election hath obtained it; and the rest have been blinded.
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 hath given them the spirit of insensibility; eyes that they should not see; and ears that they should not hear, until this present day.
9Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
9And David saith: Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them.
10Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
10Let their eyes be darkened, that they may not see: and bow down their back always.
11Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
11I 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.
12Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
12Now 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?
13Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
13For I say to you, Gentiles: as long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
14If, by any means, I may provoke to emulation them who are my flesh, and may save some of them.
15Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
15For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
16For if the firstfruit be holy, so is the lump also: and if the root be 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,
17And 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,
18noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
18Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
19Dices ergo: Fracti sunt rami ut ego inserar.
19Thou wilt say then: The branches were broken off, that I might be grafted in.
20Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
20Well: because of unbelief they were broken off. But thou standest by faith: be not highminded, but fear.
21Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
21For if God hath not spared the natural branches, fear lest perhaps he also spare not thee.
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.
22See 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.
23Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
23And they also, if they abide not still in unbelief, shall 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 thou wert cut out of the wild olive tree, which is natural to thee; and, contrary to nature, were grafted into the good olive tree; how much more shall they that are 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,
25For 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.
26et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
26And 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.
27Et hoc illis a me testamentum: cum abstulero peccata eorum.
27And this is to them my covenant: when I shall take away their sins.
28Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
28As 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.
29Sine pœnitentia enim sunt dona et vocatio Dei.
29For the gifts and the calling of God are without repentance.
30Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
30For as you also in times past did not believe God, but now have obtained mercy, through their unbelief;
31ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
31So these also now have not believed, for your mercy, that they also may obtain mercy.
32Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
32For God hath concluded all in unbelief, that he may have mercy on all.
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 of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
34For who hath known the mind of the Lord? Or who hath been his counsellor?
35aut quis prior dedit illi, et retribuetur ei?
35Or who hath first given to him, and recompense shall be made him?
36Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.
36For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
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