Ad Romanos 11

VULGATA	CATHOLIC PUBLIC DOMAIN
1 Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :	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.
2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :	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?
3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.	3 “Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”
4 Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.	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.”
5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.	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.
6 Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.	6 And if it is by grace, then it is not now by works; otherwise grace is no longer free.
7 Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :	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,
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 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.”
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 like a snare, and a deception, and a scandal, and a retribution for them.
10 Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.	10 Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”
11 Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.	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.
12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?	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?
13 Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,	13 For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,
14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.	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.
15 Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?	15 For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
16 Quod si delibatio sancta est, et massa : et si radix sancta, et rami.	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.
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 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,
18 noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.	18 do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
19 Dices ergo : Fracti sunt rami ut ego inserar.	19 Therefore, you would say: The branches were broken off, so that I might be grafted on.
20 Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.	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.
21 Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.	21 For if God has not spared the natural branches, perhaps also he might not spare you.
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 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.
23 Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.	23 Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on 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 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?
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 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.
26 et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.	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.
27 Et hoc illis a me testamentum : cum abstulero peccata eorum.	27 And this will be my covenant for them, when I will take away their sins.”
28 Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.	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.
29 Sine pœnitentia enim sunt dona et vocatio Dei.	29 For the gifts and the call of God are without regret.
30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :	30 And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,
31 ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.	31 so also have these now not believed, for your mercy, so that they might obtain mercy also.
32 Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.	32 For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
33 O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !	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!
34 Quis enim cognovit sensum Domini ? aut quis consiliarius ejus 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 first gave to him, so that repayment would be owed?
36 Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.	36 For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.