Authors/bible/romans/c11

THE EPISTLE OF ST. PAUL THE APOSTLE TO THE ROMANS

Latin	English
[1] dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin	I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
[2] non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel	God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
[3] Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam	Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
[4] sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal	But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
[5] sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt	Even so then, at this present time also, there is a remnant saved according to the election of grace.
[6] si autem gratia non ex operibus alioquin gratia iam non est gratia	And if by grace, it is not now by works: otherwise grace is no more grace.
[7] quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati sunt	What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
[8] sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diem	As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
[9] et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis	And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
[10] obscurentur oculi eorum ne videant et dorsum illorum semper incurva	Let their eyes be darkened, that they may not see: and bow down their back always.
[11] dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulentur	I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
[12] quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorum	Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
[13] vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo	For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
[14] si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illis	If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
[15] si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuis	For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
[16] quod si delibatio sancta est et massa et si radix sancta et rami	For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
[17] quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivae factus es	And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made 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	Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
[19] dices ergo fracti sunt rami ut ego inserar	Thou wilt say then: The branches were broken off that I might be grafted in.
[20] bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed time	Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
[21] si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcat	For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
[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	See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
[23] sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illos	And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
[24] nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suae olivae	For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
[25] nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraret	For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
[26] et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Iacob	And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
[27] et hoc illis a me testamentum cum abstulero peccata eorum	And this is to them my covenant: when I shall take away their sins.
[28] secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres	As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
[29] sine paenitentia enim sunt dona et vocatio Dei	For the gifts and the calling of God are without repentance.
[30] sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem	For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
[31] ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur	So these also now have not believed, for your mercy, that they also may obtain mercy.
[32] conclusit enim Deus omnia in incredulitatem ut omnium misereatur	For God hath concluded all in unbelief, that he may have mercy on all.
[33] o altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eius	O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
[34] quis enim cognovit sensum Domini aut quis consiliarius eius fuit	For who hath known the mind of the Lord? Or who hath been his counsellor?
[35] aut quis prior dedit illi et retribuetur ei	Or who hath first given to him, and recompense shall be made him?
[36] quoniam ex ipso et per ipsum et in ipso omnia ipsi gloria in saecula amen	For of him, and by him, and in him, are all things: to him be glory for ever. Amen.