Romanos 11
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
King James Version with Apocrypha
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. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
3Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
3Lord, they have killed thy prophets, and digged down thine 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 answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of 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 according to the election of grace.
6Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
6And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
7Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
8sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
8(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this 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 stumblingblock, and a recompence 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 alway.
11Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
11I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
12Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
12Now 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 fulness?
13Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
13For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
14si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
14If by any means I may provoke to emulation them which are my flesh, and might save some of them.
15Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
15For if the casting away of them be the reconciling 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, the lump is also holy : 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 off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and 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 graffed in.
20Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
20Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
21Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
21For if God spared not the natural branches, take heed lest 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.
22Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his 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 graffed in: for God is able to graff 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 olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches , be graffed 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, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be 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 shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
27Et hoc illis a me testamentum: cum abstulero peccata eorum.
27For this is my covenant unto them, when I shall take away their sins.
28Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
28As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.
29Sine pœnitentia enim sunt dona et vocatio Dei.
29For the gifts and calling of God are without repentance.
30Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
30For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
31ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
31Even so have these also now not believed, that through your mercy they also may obtain mercy.
32Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
32For God hath concluded them all in unbelief, that he might have mercy upon all.
33O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !
33O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
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 it shall be recompensed unto him again?
36Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.
36For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
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