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| [1]But said I interrog. has thrust away it? Alaha His people Alaha forbid! also I for from Israel am from his seed of Abraham from 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]Not thrust away Alaha His people which from the first known was to Him or not? know you in the scriptures that Elia which said when complained he had to Alaha about Israel and said |
[2]non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël: |
| [3]My Lord Your prophets they have murdered and Your altars they have toppled and I am alone am left and they seek my life |
[3]Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam. |
| [4]And it was said to him by revelation that behold I have left for myself seven thousand men those who upon their knees not knelt nor worshipped Baal |
[4]Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. |
| [5]In this way also in this time a remnant there is left in the election of grace |
[5]Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. |
| [6]If but by grace not it was from work or else grace not is grace if but by work not it was from grace or else work not is work |
[6]Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. |
| [7]Why? therefore that which seeking was Israel not has it found the election but has found the rest of them but were blinded in their hearts |
[7]Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt: |
| [8]Just as that is written that gave to them Alaha the spirit of irritation and eyes that not will observe in them and ears that not will hear until the day of today |
[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 again said shall be their table before them a trap and their reward an offense |
[9]Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis. |
| [10]Let be darkened their eyes lest they will see and their back in every time shall be bent over |
[10]Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva. |
| [11]Said I but interrog did they stumble? so they would fall Alaha forbid! but by their offense theirs there was life to the nations to their envy |
[11]Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur. |
| [12]And if their offense was wealth to the world and their condemnation wealth to the nations How much more? therefore their fullness |
[12]Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum? |
| [13]To you but said I to the nations I who am the apostle of the nations my ministry honor I |
[13]Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, |
| [14]Perhaps I may make jealous the sons of my flesh and I may save some of them |
[14]si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis. |
| [15]If for their rejection the reconciliation for the world was How much more? therefore their return but life from the house of the dead |
[15]Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis? |
| [16]And if but the first fruits are holy also the substance and if the root holy is also the branches |
[16]Quod si delibatio sancta est, et massa: et si radix sancta, et rami. |
| [17]And if some branches were cut off and you of an olive tree are of the wilderness you were grafted into their place and you have become a partaker of the roots and of the fat 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]Not boast against the branches if but boast you not? was it you were supported by it by the root rather than that root was supported by you |
[18]noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te. |
| [19]And doubtless you will say "the branches" that were cut off that I in their place may be grafted |
[19]Dices ergo: Fracti sunt rami ut ego inserar. |
| [20]Fine these because not they believed were cut off you but by faith have stood not be lifted up in your mind but fear |
[20]Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time. |
| [21]If Alaha for upon the branches that from their nature not showed pity surely neither upon you He will show pity |
[21]Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat. |
| [22]Behold therefore the sweetness and the hardness of Alaha on those who fell hardness on you but sweetness if you abide in Him in sweetness and if not also you will 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 those if not they continue in the destitution of their faith also those they will be grafted is able for Alaha again to graft them |
[23]Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos. |
| [24]If for you who from an olive tree are wild that is because by your nature you were cut off and who not by your nature you were grafted into the olive tree good How many? therefore are those surely to be grafted into the olive tree of their nature |
[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]Want I for you to know my brethren mystery this lest you will be wise in the opinion of yourselves that blindness of the heart of a time little has come to Israel until will enter the fullness of the nations |
[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 then all Israel shall have Life--be saved just as that is written "shall come from Tsion The Savior and He shall turn away evil from Yaqob |
[26]et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob. |
| [27]And then will be to them the covenant that is that from My presence whenever I shall have forgiven to them their sins |
[27]Et hoc illis a me testamentum: cum abstulero peccata eorum. |
| [28]By the Gospel but enemies they are for your sake and in the election beloved they are because of the patriarchs |
[28]Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres. |
| [29]Not for changes Alaha in His gifts and in His callings |
[29]Sine pœnitentia enim sunt dona et vocatio Dei. |
| [30]Just as for that also you not obeying you were to Alaha from the first and now you have been favored because of dis- their obedience of those |
[30]Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum: |
| [31]In this way also these not obeyed now mercy that upon you that also upon them there shall be mercy |
[31]ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur. |
| [32]Has confined for Alaha every person in dis- -obedience that upon every person He shall have mercy |
[32]Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. |
| [33]O' the depth of the wealth and the wisdom and knowledge of Alaha for man not has searched His judgments and His ways not are traced |
[33]O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus ! |
| [34]Who? for has known the mind of Lord or who? has been to Him master of counsel |
[34]Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? |
| [35]And who? first has given to Him and then has received from Him |
[35]aut quis prior dedit illi, et retribuetur ei? |
| [36]Because all from Him and all in Him and all is by His hand that to Him praises and blessings to the eternity of eternities Amen |
[36]Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen. |