Romans 11

NEW AMERICAN BIBLE	VULGATA
1 I ask, then, has God rejected his people? Of course not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.	1 Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :
2 God has not rejected his people whom he foreknew. Do you not know what the scripture says about Elijah, how he pleads with God against Israel?	2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :
3 "Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life."	3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.
4 But what is God's response to him? "I have left for myself seven thousand men who have not knelt to Baal."	4 Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 So also at the present time there is a remnant, chosen by grace.	5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6 But if by grace, it is no longer because of works; otherwise grace would no longer be grace.	6 Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.
7 What then? What Israel was seeking it did not attain, but the elect attained it; the rest were hardened,	7 Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :
8 as it is written: "God gave them a spirit of deep sleep, eyes that should not see and ears that should not hear, down to this very day."	8 sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
9 And David says: "Let their table become a snare and a trap, a stumbling block 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 grow dim so that they may not see, and keep their backs bent forever."	10 Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.
11 Hence I ask, did they stumble so as to fall? Of course not! But through their transgression salvation has come to the Gentiles, so as to make them jealous.	11 Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
12 Now if their transgression is enrichment for the world, and if their diminished number is enrichment for the Gentiles, how much more their full number.	12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?
13 Now I am speaking to you Gentiles. Inasmuch then as I am the apostle to the Gentiles, I glory in my ministry	13 Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
14 in order to make my race jealous and thus save some of them.	14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?	15 Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?
16 If the firstfruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches.	16 Quod si delibatio sancta est, et massa : et si radix sancta, et rami.
17 But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place and have come to share in the rich root of the olive tree,	17 Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
18 do not boast against the branches. If you do boast, consider that you do not support the root; the root supports you.	18 noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.
19 Indeed you will say, "Branches were broken off so that I might be grafted in."	19 Dices ergo : Fracti sunt rami ut ego inserar.
20 That is so. They were broken off because of unbelief, but you are there because of faith. So do not become haughty, but stand in awe.	20 Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.
21 For if God did not spare the natural branches, (perhaps) he will not spare you either.	21 Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.
22 See, then, the kindness and severity of God: severity toward those who fell, but God's kindness to you, provided you remain in his kindness; otherwise you too 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 et tu excideris.
23 And they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again.	23 Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.
24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated one, how much more will they who belong to it by nature be grafted back into their own olive tree.	24 Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam : quanto magis ii qui secundum naturam inserentur suæ olivæ ?
25 I do not want you to be unaware of this mystery, brothers, so that you will not become wise (in) your own estimation: a hardening has come upon Israel in part, until the full number of the Gentiles comes in,	25 Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
26 and thus all Israel will be saved, as it is written: "The deliverer will come out of Zion, he will turn away godlessness from Jacob;	26 et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
27 and this is my covenant with them when I take away their sins."	27 Et hoc illis a me testamentum : cum abstulero peccata eorum.
28 In respect to the gospel, they are enemies on your account; but in respect to election, they are beloved because of the patriarchs.	28 Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.
29 For the gifts and the call of God are irrevocable.	29 Sine pœnitentia enim sunt dona et vocatio Dei.
30 Just as you once disobeyed God but have now received mercy because of their disobedience,	30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :
31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy.	31 ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.
32 For God delivered all to disobedience, that he might have mercy upon all.	32 Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
33 Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!	33 O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !
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 ejus fuit ?
35 "Or who has given him anything that he may be repaid?"	35 aut quis prior dedit illi, et retribuetur ei ?
36 For from him and through him and for him are all things. To him be glory forever. Amen.	36 Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.