Ad Romanos 11

VULGATA	NEW JERUSALEM
1 Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :	1 What I am saying is this: is it possible that God abandoned his people? Out of the question! I too aman Israelite, descended from Abraham, of the tribe of Benjamin.
2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :	2 God never abandoned his own people to whom, ages ago, he had given recognition. Do you notremember what scripture says about Elijah and how he made a complaint to God against Israel:
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.	3 Lord, they have put your prophets to the sword, torn down your altars. I am the only one left, and now they want to kil me?
4 Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.	4 And what was the prophetic answer given? I have spared for myself seven thousand men that havenot bent the knee to Baal.
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.	5 In the same way, then, in our own time, there is a remnant, set aside by grace.
6 Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.	6 And since it is by grace, it cannot now be by good actions, or grace would not be grace at al !
7 Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :	7 What fol ows? Israel failed to find what it was seeking; only those who were chosen found it and therest had their minds hardened;
8 sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.	8 just as it says in scripture: God has infused them with a spirit of lethargy; until today they have noteyes to see or ears to hear.
9 Et David dicit : Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.	9 David too says: May their own table prove a trap for them, a pitfal and a snare; let that be theirretribution.
10 Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.	10 May their eyes grow so dim they cannot see, and their backs be bent for ever.
11 Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.	11 What I am saying is this: Was this stumbling to lead to their final downfall? Out of the question! Onthe contrary, their failure has brought salvation for the gentiles, in order to stir them to envy.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?	12 And if their fal has proved a great gain to the world, and their loss has proved a great gain to thegentiles -- how much greater a gain wil come when all is restored to them!
13 Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,	13 Let me say then to you gentiles that, as far as I am an apostle to the gentiles, I take pride in thiswork of service;
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.	14 and I want it to be the means of rousing to envy the people who are my own blood-relations and soof saving some of them.
15 Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?	15 Since their rejection meant the reconciliation of the world, do you know what their re-acceptance willmean? Nothing less than life from the dead!
16 Quod si delibatio sancta est, et massa : et si radix sancta, et rami.	16 When the first-fruits are made holy, so is the whole batch; and if the root is holy, so are thebranches.
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,	17 Now suppose that some branches were broken off, and you are wild olive, grafted among the rest toshare with the others the rich sap of the olive tree;
18 noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.	18 then it is not for you to consider yourself superior to the other branches; and if you start feelingproud, think: it is not you that sustain the root, but the root that sustains you.
19 Dices ergo : Fracti sunt rami ut ego inserar.	19 You wil say, 'Branches were broken off on purpose for me to be grafted in.' True;
20 Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.	20 they through their unbelief were broken off, and you are established through your faith. So it is notpride that you should have, but fear:
21 Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.	21 if God did not spare the natural branches, he might 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 et tu excideris.	22 Remember God's severity as well as his goodness: his severity to those who fel , and his goodnessto you as long as you persevere in it; if not, 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, if they do not persevere in their unbelief, wil be grafted in; for it is within the power of Godto graft them back again.
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 ?	24 After al , if you, cut off from what was by nature a wild olive, could then be grafted unnaturally on to acultivated olive, how much easier wil it be for them, the branches that natural y belong there, to be grafted on tothe olive tree which is their own.
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,	25 I want you to be quite certain, brothers, of this mystery, to save you from congratulating yourselveson your own good sense: part of Israel had its mind hardened, but only until the gentiles have whol y come in;
26 et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.	26 and this is how all Israel will be saved. As scripture says: From Zion will come the Redeemer, he wilremove godlessness from Jacob.
27 Et hoc illis a me testamentum : cum abstulero peccata eorum.	27 And this wil be my covenant with them, when I take their sins away.
28 Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.	28 As regards the gospel, they are enemies, but for your sake; but as regards those who are God'schoice, they are stil wel loved for the sake of their ancestors.
29 Sine pœnitentia enim sunt dona et vocatio Dei.	29 There is no change of mind on God's part about the gifts he has made or of his choice.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :	30 Just as you were in the past disobedient to God but now you have been shown mercy, through theirdisobedience;
31 ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.	31 so in the same way they are disobedient now, so that through the mercy shown to you they too wilreceive mercy.
32 Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.	32 God has imprisoned al human beings in their own disobedience only to show mercy to them al .
33 O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !	33 How rich and deep are the wisdom and the knowledge of God! We cannot reach to the root of hisdecisions or his ways.
34 Quis enim cognovit sensum Domini ? aut quis consiliarius ejus fuit ?	34 Who has ever known the mind of the Lord? Who has ever been his adviser?
35 aut quis prior dedit illi, et retribuetur ei ?	35 Who has given anything to him, so that his presents come only as a debt returned?
36 Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.	36 Everything there is comes from him and is caused by him and exists for him. To him be glory forever! Amen.