Lettera ai Romani 11
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NOVA VULGATA | NEW AMERICAN BIBLE |
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1 Dico ergo: Numquid repulit Deus populum suum? Absit! Nam et egoIsraelita sum, ex semine Abraham, tribu Beniamin. | 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. |
2 Non reppulit Deus plebemsuam, quam praescivit. An nescitis in Elia quid dicit Scriptura? Quemadmoduminterpellat Deum adversus Israel: | 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? |
3 “ Domine, prophetas tuos occiderunt,altaria tua suffoderunt, et ego relictus sum solus, et quaerunt animam meam ”. | 3 "Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life." |
4 Sed quid dicit illi responsum divinum? “ Reliqui mihi septem milia virorum, qui non curvaverunt genu Baal ”. | 4 But what is God's response to him? "I have left for myself seven thousand men who have not knelt to Baal." |
5 Sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt. | 5 So also at the present time there is a remnant, chosen by grace. |
6 Si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia. | 6 But if by grace, it is no longer because of works; otherwise grace would no longer be grace. |
7 Quid ergo? Quod quaerit Israel, hoc non est consecutus, electio autemconsecuta est; ceteri vero excaecati sunt, | 7 What then? What Israel was seeking it did not attain, but the elect attained it; the rest were hardened, |
8 sicut scriptum est: “ Dedit illis Deus spiritum soporis, oculos, ut non videant, et aures, ut non audiant, usque in hodiernum diem ”. | 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." |
9 Et David dicit: “ Fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis. | 9 And David says: "Let their table become a snare and a trap, a stumbling block and a retribution for them; |
10 Obscurentur oculi eorum, nevideant, et dorsum illorum semper incurva! ”. | 10 let their eyes grow dim so that they may not see, and keep their backs bent forever." |
11 Dico ergo: Numquid sic offenderunt, ut caderent? Absit! Sed illorum casusalus gentibus, ut illi ad aemulationem adducantur. | 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. |
12 Quod si casus illorumdivitiae sunt mundi, et deminutio eorum divitiae gentium, quanto magis plenitudoeorum! | 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. |
13 Vobis autem dico gentibus: Quantum quidem ego sum gentium apostolus,ministerium meum honorifico, | 13 Now I am speaking to you Gentiles. Inasmuch then as I am the apostle to the Gentiles, I glory in my ministry |
14 si quo modo ad aemulandum provocem carnem meamet salvos faciam aliquos ex illis. | 14 in order to make my race jealous and thus save some of them. |
15 Si enim amissio eorum reconciliatio est mundi, quae assumptio, nisi vita exmortuis? | 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? |
16 Quod si primitiae sanctae sunt, et massa; et si radix sancta, etrami. | 16 If the firstfruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches. |
17 Quod si aliqui ex ramis fracti sunt, tu autem, cum oleaster esses,insertus es in illis et consocius radicis pinguedinis olivae factus es, | 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, |
18 noligloriari adversus ramos; quod si gloriaris, non tu radicem portas, sed radix te. | 18 do not boast against the branches. If you do boast, consider that you do not support the root; the root supports you. |
19 Dices ergo: “ Fracti sunt rami, ut ego inserar ”. | 19 Indeed you will say, "Branches were broken off so that I might be grafted in." |
20 Bene; incredulitatefracti sunt, tu autem fide stas. Noli altum sapere, sed time: | 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. |
21 si enim Deusnaturalibus ramis non pepercit, ne forte nec tibi parcat. | 21 For if God did not spare the natural branches, (perhaps) he will not spare you either. |
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. | 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. |
23 Sed et illi, si non permanserint in incredulitate, inserentur;potens est enim Deus iterum inserere illos! | 23 And they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again. |
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. | 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. |
25 Nolo enim vos ignorare,fratres, mysterium hoc, ut non sitis vobis ipsis sapientes, quia caecitas exparte contigit in Israel, donec plenitudo gentium intraret, | 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, |
26 et sic omnisIsrael salvus fiet, sicut scriptum est: “ Veniet ex Sion, qui eripiat, avertet impietates ab Iacob; | 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; |
27 et hoc illis a me testamentum, cum abstulero peccata eorum ”. | 27 and this is my covenant with them when I take away their sins." |
28 Secundum evangelium quidem inimici propter vos, secundum electionem autemcarissimi propter patres; | 28 In respect to the gospel, they are enemies on your account; but in respect to election, they are beloved because of the patriarchs. |
29 sine paenitentia enim sunt dona et vocatio Dei! | 29 For the gifts and the call of God are irrevocable. |
30 Sicut enim aliquando vos non credidistis Deo, nunc autem misericordiam consecutiestis propter illorum incredulitatem, | 30 Just as you once disobeyed God but have now received mercy because of their disobedience, |
31 ita et isti nunc non credideruntpropter vestram misericordiam, ut et ipsi nunc misericordiam consequantur. | 31 so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may (now) receive mercy. |
32 Conclusit enim Deus omnes in incredulitatem, ut omnium misereatur! | 32 For God delivered all to disobedience, that he might have mercy upon all. |
33 O altitudo divitiarum et sapientiae et scientiae Dei! Quam incomprehensibiliasunt iudicia eius, et investigabiles viae eius! | 33 Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways! |
34 Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit? | 34 "For who has known the mind of the Lord or who has been his counselor?" |
35 Aut quis prior dedit illi, et retribuetur ei? | 35 "Or who has given him anything that he may be repaid?" |
36 Quoniam ex ipso et per ipsum et in ipsum omnia. Ipsi gloria in saecula. Amen. | 36 For from him and through him and for him are all things. To him be glory forever. Amen. |