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| [1]I Demand 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. |
[1]Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin: |
| [2]God hath not cast away his people which he knew before. Know ye not what the Scripture saith of Elias, how he maketh request unto God against Israel, saying, |
[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 thy Prophets, and digged down thine altars: and I am left alone, and they seek my life? |
[3]Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam. |
| [4]But what saith the answer of God to him? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. |
[4]Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. |
| [5]Even so then at this present time is there a remnant through the election of grace. |
[5]Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. |
| [6]And if it be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: or else were work no more work. |
[6]Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. |
| [7]What then? Israel hath not obtained that he sought: but the election hath obtained it, and the rest have been hardened, |
[7]Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt: |
| [8]According as it is written, God hath given them the spirit of slumber: eyes that they should not see, and ears that they should not hear unto this 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 saith, Let their table be made a snare, and a net, and a stumbling block, even for a recompense unto them. |
[9]Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis. |
| [10]Let their eyes be darkened that they see not, and bow down their back always. |
[10]Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva. |
| [11]I demand then, Have they stumbled, that they should fall? God forbid: but through their fall salvation cometh unto the Gentiles, to provoke them to follow them. |
[11]Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur. |
| [12]Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their abundance be? |
[12]Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum? |
| [13]For in that I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office, |
[13]Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, |
| [14]To try if by any means I might provoke them of my flesh to follow them, and might save some of them. |
[14]si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis. |
| [15]For if the casting away of them be the reconciling of the world, what shall the receiving be, but life from the dead? |
[15]Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis? |
| [16]For if the first fruits be holy, so is the whole lump: and if the root be holy, so are the branches. |
[16]Quod si delibatio sancta est, et massa: et si radix sancta, et rami. |
| [17]And though some of the branches be broken off, and thou being a wild olive tree, wast graft in for them, and made partaker of the root, and fatness 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]Boast not thy self against the branches: and if thou boast thy self, thou bearest not the root, but the root thee. |
[18]noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te. |
| [19]Thou wilt say then, The branches are broken off, that I might be graft in. |
[19]Dices ergo: Fracti sunt rami ut ego inserar. |
| [20]Well: through unbelief they are broken off, and thou standest by faith: be not high minded, but fear. |
[20]Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time. |
| [21]For if God spared not the natural branches, take heed, least he also spare not thee. |
[21]Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat. |
| [22]Behold therefore the bountifulness, and severity of God: toward them which have fallen, severity: but toward thee, bountifulness, if thou continue in his bountifulness: or else thou shalt also 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 abide not still in unbelief, shall 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 thou wast cut out of the olive tree, which was wild by nature, and wast grafted contrary to nature in a right olive tree, how much more shall they that are by nature, be grafted in 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]For I would not, brethren, that ye should be ignorant of this secret (least ye should be arrogant in your selves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be come 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 so all Israel shall be saved, as it is written, The deliverer shall come out of Zion, and shall turn away the ungodliness 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 to them, When I shall take away their sins. |
[27]Et hoc illis a me testamentum: cum abstulero peccata eorum. |
| [28]As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes. |
[28]Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres. |
| [29]For the gifts and calling of GOD are without repentance. |
[29]Sine pœnitentia enim sunt dona et vocatio Dei. |
| [30]For even as ye in time past have not believed God, yet have now obtained mercy through their unbelief, |
[30]Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum: |
| [31]Even so now have they not believed by the mercy showed unto you, that they also may obtain mercy. |
[31]ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur. |
| [32]For God hath shut up all in unbelief, that he might have mercy on all. |
[32]Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. |
| [33]O the deepness of the riches, both of the wisdom, and knowledge of God! how unsearchable are his judgments, and his ways past finding out! |
[33]O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus ! |
| [34]For who hath known the mind of the Lord? or who was his counselor? |
[34]Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? |
| [35]Or who hath given unto him first, and he shall be recompensed? |
[35]aut quis prior dedit illi, et retribuetur ei? |
| [36]For of him, and through him, and for him are all things: to him be glory for ever. Amen. |
[36]Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen. |