Romans 11

CATHOLIC PUBLIC DOMAIN	NOVA VULGATA
1 Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.	1 Dico ergo: Numquid repulit Deus populum suum? Absit! Nam et egoIsraelita sum, ex semine Abraham, tribu Beniamin.
2 God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?	2 Non reppulit Deus plebemsuam, quam praescivit. An nescitis in Elia quid dicit Scriptura? Quemadmoduminterpellat Deum adversus Israel:
3 “Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”	3 “ Domine, prophetas tuos occiderunt,altaria tua suffoderunt, et ego relictus sum solus, et quaerunt animam meam ”.
4 But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”	4 Sed quid dicit illi responsum divinum? “ Reliqui mihi septem milia virorum, qui non curvaverunt genu Baal ”.
5 Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.	5 Sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt.
6 And if it is by grace, then it is not now by works; otherwise grace is no longer free.	6 Si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia.
7 What is next? What Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,	7 Quid ergo? Quod quaerit Israel, hoc non est consecutus, electio autemconsecuta est; ceteri vero excaecati sunt,
8 just as it was written: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”	8 sicut scriptum est: “ Dedit illis Deus spiritum soporis, oculos, ut non videant, et aures, ut non audiant, usque in hodiernum diem ”.
9 And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.	9 Et David dicit: “ Fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis.
10 Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”	10 Obscurentur oculi eorum, nevideant, et dorsum illorum semper incurva! ”.
11 Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.	11 Dico ergo: Numquid sic offenderunt, ut caderent? Absit! Sed illorum casusalus gentibus, ut illi ad aemulationem adducantur.
12 Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?	12 Quod si casus illorumdivitiae sunt mundi, et deminutio eorum divitiae gentium, quanto magis plenitudoeorum!
13 For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,	13 Vobis autem dico gentibus: Quantum quidem ego sum gentium apostolus,ministerium meum honorifico,
14 in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.	14 si quo modo ad aemulandum provocem carnem meamet salvos faciam aliquos ex illis.
15 For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?	15 Si enim amissio eorum reconciliatio est mundi, quae assumptio, nisi vita exmortuis?
16 For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.	16 Quod si primitiae sanctae sunt, et massa; et si radix sancta, etrami.
17 And if some of the branches are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,	17 Quod si aliqui ex ramis fracti sunt, tu autem, cum oleaster esses,insertus es in illis et consocius radicis pinguedinis olivae factus es,
18 do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.	18 noligloriari adversus ramos; quod si gloriaris, non tu radicem portas, sed radix te.
19 Therefore, you would say: The branches were broken off, so that I might be grafted on.	19 Dices ergo: “ Fracti sunt rami, ut ego inserar ”.
20 Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.	20 Bene; incredulitatefracti sunt, tu autem fide stas. Noli altum sapere, sed time:
21 For if God has not spared the natural branches, perhaps also he might not spare you.	21 si enim Deusnaturalibus ramis non pepercit, ne forte nec tibi parcat.
22 So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.	22 Vide ergo bonitatem et severitatem Dei: in eos quidem, qui ceciderunt,severitatem; in te autem bonitatem Dei, si permanseris in bonitate, alioquin ettu excideris.
23 Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.	23 Sed et illi, si non permanserint in incredulitate, inserentur;potens est enim Deus iterum inserere illos!
24 So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?	24 Nam si tu ex naturali excisus esoleastro et contra naturam insertus es in bonam olivam, quanto magis hi, quisecundum naturam sunt, inserentur suae olivae.
25 For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.	25 Nolo enim vos ignorare,fratres, mysterium hoc, ut non sitis vobis ipsis sapientes, quia caecitas exparte contigit in Israel, donec plenitudo gentium intraret,
26 And in this way, all of Israel may be saved, just as it was written: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.	26 et sic omnisIsrael salvus fiet, sicut scriptum est: “ Veniet ex Sion, qui eripiat, avertet impietates ab Iacob;
27 And this will be my covenant for them, when I will take away their sins.”	27 et hoc illis a me testamentum, cum abstulero peccata eorum ”.
28 Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.	28 Secundum evangelium quidem inimici propter vos, secundum electionem autemcarissimi propter patres;
29 For the gifts and the call of God are without regret.	29 sine paenitentia enim sunt dona et vocatio Dei!
30 And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,	30 Sicut enim aliquando vos non credidistis Deo, nunc autem misericordiam consecutiestis propter illorum incredulitatem,
31 so also have these now not believed, for your mercy, so that they might obtain mercy also.	31 ita et isti nunc non credideruntpropter vestram misericordiam, ut et ipsi nunc misericordiam consequantur.
32 For God has enclosed everyone in unbelief, so that he may have mercy on everyone.	32 Conclusit enim Deus omnes in incredulitatem, ut omnium misereatur!
33 Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!	33 O altitudo divitiarum et sapientiae et scientiae Dei! Quam incomprehensibiliasunt iudicia eius, et investigabiles viae eius!
34 For who has known the mind of the Lord? Or who has been his counselor?	34 Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
35 Or who first gave to him, so that repayment would be owed?	35 Aut quis prior dedit illi, et retribuetur ei?
36 For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.	36 Quoniam ex ipso et per ipsum et in ipsum omnia. Ipsi gloria in saecula. Amen.