Douay-Rheims Bible + Latin Vulgate
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God hath not cast off all Israel. The Gentiles must not be proud but stand in faith and fear.

[1] 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.
Dico ergo : Numquid Deus repulit populum suum? Absit. Nam et ego Israelita sum ex semine Abraham, de tribu Benjamin :

[2] 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?
non repulit Deus plebem suam, quam praescivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israel :

[3] Lord, they have slain thy prophets, they have dug down thy altars; and I am left alone, and they seek my life.
Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quaerunt animam meam.

[4] But what saith the divine answer to him? I have left me seven thousand men, that have not bowed their knees to Baal.
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 also, there is a remnant saved according to the election of grace.
Sic ergo et in hoc tempore reliquiae secundum electionem gratiae salvae factae sunt.

[6] And if by grace, it is not now by works: otherwise grace is no more grace.
Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.

[7] What then? That which Israel sought, he hath not obtained: but the election hath obtained it; and the rest have been blinded.
Quid ergo? Quod quaerebat Israel, hoc non est consecutus : electio autem consecuta est : ceteri vero excaecati sunt :

[8] 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.
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 trap, and a stumbling block, and a recompense unto them.
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 may not see: and bow down their back always.
Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.

[11] 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.
Dico ergo : Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos aemulentur.

[12] 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?
Quod si delictum illorum divitiae sunt mundi, et diminutio eorum divitiae gentium : quanto magis plenitudo eorum?

[13] For I say to you, Gentiles: as long indeed as I am the apostle of the Gentiles, I will honour my ministry,
Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,

[14] If, by any means, I may provoke to emulation them who are my flesh, and may save some of them.
si quomodo ad aemulandum provocem carnem meam, et salvos faciam aliquos ex illis.

[15] For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
Si enim amissio eorum, reconciliatio est mundi : quae assumptio, nisi vita ex mortuis?

[16] For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
Quod si delibatio sancta est, et massa : et si radix sancta, et rami.

[17] 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,
Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivae factus es,

[18] Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.

[19] Thou wilt say then: The branches were broken off, that I might be grafted in.
Dices ergo : Fracti sunt rami ut ego inserar.

[20] Well: because of unbelief they were broken off. But thou standest by faith: be not highminded, but fear.
Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.

[21] For if God hath not spared the natural branches, fear lest perhaps he also spare not thee.
Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.

[22] 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.
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.
Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.

[24] For if thou wert cut out of the wild olive tree, which is natural to thee; and, contrary to nature, were grafted into the good olive tree; how much more shall they that are the natural branches, be grafted into their own olive tree?
Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam : quanto magis ii qui secundum naturam inserentur suae olivae?

[25] 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.
Nolo enim vos ignorare, fratres, mysterium hoc ( ut non sitis vobis ipsis sapientes), quia caecitas ex parte contigit in Israel, donec plenitudo gentium intraret,

[26] 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.
et sic omnis Israel salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.

[27] And this is to them my covenant: when I shall take away their sins.
Et hoc illis a me testamentum : cum abstulero peccata eorum.

[28] 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.
Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.

[29] For the gifts and the calling of God are without repentance.
Sine poenitentia enim sunt dona et vocatio Dei.

[30] For as you also in times past did not believe God, but now have obtained mercy, through their unbelief;
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :

[31] So these also now have not believed, for your mercy, that they also may obtain mercy.
ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.

[32] For God hath concluded all in unbelief, that he may have mercy on all.
Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.

[33] 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!
O altitudo divitiarum sapientiae, et scientiae Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus!

[34] For who hath known the mind of the Lord? Or who hath been his counsellor?
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?

[35] Or who hath first given to him, and recompense shall be made him?
aut quis prior dedit illi, et retribuetur ei?

[36] For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in saecula. Amen.

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