Rm 11:1Dīcō ergō: Numquid Deus repulit populum suum?I say then: Has God thrust away his people? Rm 11:1Absit.Far from it. Rm 11:1Nam et ego Isrāëlīta sum ex sēmine Abraham, dē tribū Benjamin: nōn repulit Deus plēbem suam, quam praescīvit.For I too am an Israelite, from the seed of Abraham, of the tribe of Benjamin: God has not thrust away his people, whom he foreknew. Rm 11:2An nescītis in Ēliā quid dīcit Scrīptūra?Or do you not know what Scripture says in Elijah? Rm 11:2Quemadmodum interpellat Deum adversum Isrāël: Domine, prophētās tuōs occīdērunt, altāria tua suffōdērunt: et ego relictus sum sōlus, et quaerunt animam meam.How he pleads with God against Israel: "Lord, they have killed your prophets, they have dug under your altars: and I have been left alone, and they are seeking my life." Rm 11:4Sed quid dīcit illī dīvīnum respōnsum?But what does the divine answer say to him? Rm 11:4Relīquī mihi septem mīllia virōrum, quī nōn curvāvērunt genua ante Baal."I have left for myself seven thousand men, who have not bent the knee before Baal." Rm 11:5Sīc ergō et in hōc tempore reliquiae secundum ēlēctiōnem grātiae salvae factae sunt.So then in this time too a remnant according to the election of grace has been made safe.
Rm 11:6Sī autem grātia, jam nōn ex operibus: aliōquīn grātiā jam nōn est grātia.But if by grace, then no longer from works: otherwise grace is no longer grace. Rm 11:7Quid ergō?What then? Rm 11:7Quod quaerēbat Isrāël, hoc nōn est cōnsecūtus: ēlēctiō autem cōnsecūta est: cēterī vērō excaecātī sunt: sīcut scrīptum est: Dedit illīs Deus spīritum compūnctiōnis: oculōs ut nōn videant, et aurēs ut nōn audiant, ūsque in hodiernum diem.What Israel was seeking, this it has not obtained: but the election has obtained it: and the rest have been blinded: just as it has been written: "God has given them a spirit of stupor: eyes so that they may not see, and ears so that they may not hear, up to the present day." Rm 11:9Et David dīcit: Fīat mēnsa eōrum in laqueum, et in captiōnem, et in scandalum, et in retribūtiōnem illīs.And David says: "Let their table become a snare, and a trap, and a stumbling block, and a repayment for them. Rm 11:10Obscūrentur oculī eōrum nē videant: et dorsum eōrum semper incurvā.Let their eyes be darkened so that they may not see: and bend their back always." Rm 11:11Dīcō ergō: Numquid sīc offendērunt ut caderent?I say then: Have they so stumbled that they should fall?
Rm 11:11Absit.Far from it. Rm 11:11Sed illōrum dēlictō, salūs est gentibus ut illōs aemulentur.But by their offence, salvation is for the nations, so that they may rival them. Rm 11:12Quod sī dēlictum illōrum dīvitiae sunt mundī, et dīminūtiō eōrum dīvitiae gentium: quantō magis plēnitūdō eōrum?But if their offence is the riches of the world, and their diminishing the riches of the nations: how much more their fullness? Rm 11:13Vōbīs enim dīcō gentibus: Quamdiū quidem ego sum gentium Apostolus, ministerium meum honōrificābō, sī quōmodo ad aemulandum prōvocem carnem meam, et salvōs faciam aliquōs ex illīs.For to you nations I say: As long indeed as I am Apostle of the nations, I will honour my ministry, if somehow I may provoke my flesh to rivalry, and make some of them safe. Rm 11:15Sī enim āmissiō eōrum, reconciliātiō est mundī: quae assūmptiō, nisi vīta ex mortuīs?For if their loss is the reconciliation of the world: what will their taking up be, if not life from the dead? Rm 11:16Quod sī dēlībātiō sāncta est, et massa: et sī rādīx sāncta, et rāmī.But if the first portion is holy, so is the lump: and if the root is holy, so are the branches.
Rm 11:17Quod sī aliquī ex rāmīs frāctī sunt, tū autem cum oleaster essēs, īnsertus es in illīs, et socius rādīcis, et pinguēdinis olīvae factus es, nōlī glōriārī adversus rāmōs.But if some of the branches have been broken off, and you, though you were a wild olive, have been grafted in among them, and have been made a sharer of the root, and of the richness of the olive, do not boast against the branches. Rm 11:18Quod sī glōriāris: nōn tū rādīcem portās, sed rādīx tē.But if you boast: it is not you who carry the root, but the root you. Rm 11:19Dīcēs ergō: Frāctī sunt rāmī ut ego īnserar.You will say then: "Branches have been broken off so that I might be grafted in." Rm 11:20Bene: propter incrēdulitātem frāctī sunt.Good: on account of unbelief they have been broken off. Rm 11:20Tū autem fidē stās: nōlī altum sapere, sed timē.But you stand by faith: do not think lofty things, but fear. Rm 11:21Sī enim Deus nātūrālibus rāmīs nōn pepercit: nē forte nec tibi parcat.For if God has not spared the natural branches: lest perhaps he not spare you either.
Rm 11:22Vidē ergō bonitātem, et sevēritātem Deī: in eōs quidem quī cecidērunt, sevēritātem: in tē autem bonitātem Deī, sī permānseris in bonitāte, aliōquīn et tū excīderis.See then the goodness, and severity of God: towards those indeed who have fallen, severity: but towards you the goodness of God, if you remain in goodness, otherwise you too will be cut off. Rm 11:23Sed et illī, sī nōn permānserint in incrēdulitāte, īnserentur: potēns est enim Deus iterum īnserere illōs.But they too, if they do not remain in unbelief, will be grafted in: for God is able to graft them in again. Rm 11:24Nam sī tū ex nātūrālī excīsus es oleastrō, et contrā nātūram īnsertus es in bonam olīvam: quantō magis iī quī secundum nātūram īnserentur suae olīvae?For if you have been cut out from the wild olive natural to you, and against nature have been grafted into a good olive: how much more will those who are according to nature be grafted into their own olive? Rm 11:25Nōlō enim vōs ignōrāre, frātrēs, mystērium hoc (ut nōn sītis vōbīs ipsīs sapientēs), quia caecitās ex parte contigit in Isrāël, dōnec plēnitūdō gentium intrāret, et sīc omnis Isrāël salvus fieret, sīcut scrīptum est: Veniet ex Siōn, quī ēripiat, et āvertat impietātem ā Jacob.For I do not want you to be ignorant, brothers, of this mystery (so that you may not be wise in your own eyes), that blindness in part has befallen Israel, until the fullness of the nations should enter, and so all Israel should be made safe, just as it has been written: "There will come from Zion one who will rescue, and turn away impiety from Jacob.
Rm 11:27Et hoc illīs ā mē testāmentum: cum abstulerō peccāta eōrum.And this is my covenant for them: when I have taken away their sins." Rm 11:28Secundum Evangelium quidem, inimīcī propter vōs: secundum ēlēctiōnem autem, cārissimī propter patrēs.According to the Gospel indeed, they are enemies on account of you: but according to election, most dear on account of the fathers. Rm 11:29Sine poenitentiā enim sunt dōna et vocātiō Deī.For without repentance are the gifts and the calling of God. Rm 11:30Sīcut enim aliquandō et vōs nōn crēdidistis Deō, nunc autem misericordiam cōnsecūtī estis propter incrēdulitātem illōrum: ita et istī nunc nōn crēdidērunt in vestram misericordiam: ut et ipsī misericordiam cōnsequantur.For just as you too once did not believe God, but now have obtained mercy on account of their unbelief: so these too now have not believed, unto your mercy: so that they themselves may also obtain mercy. Rm 11:32Conclūsit enim Deus omnia in incrēdulitāte, ut omnium misereātur.For God has shut up all things in unbelief, so that he may have mercy on all. Rm 11:33Ō altitūdō dīvitiārum sapientiae, et scientiae Deī: quam incomprehēnsibilia sunt jūdicia ejus, et investīgābilēs viae ejus!O depth of the riches of the wisdom, and of the knowledge of God: how incomprehensible are his judgements, and unsearchable his ways!
Rm 11:34Quis enim cognōvit sēnsum Dominī?For who has known the mind of the Lord? Rm 11:34Aut quis cōnsiliārius ejus fuit?Or who has been his counsellor? Rm 11:35Aut quis prior dedit illī, et retribuētur eī?Or who first gave to him, and it will be repaid to him? Rm 11:36Quoniam ex ipsō, et per ipsum, et in ipsō sunt omnia: ipsī glōria in saecula.Since from him, and through him, and in him are all things: to him be glory for ages. Rm 11:36Āmēn.Amen.