Epistola ad Romanos

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

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.

Dic ergo: numquid Deo repelle populo suo? Abes. Nam et me Israëli es ex semine Abrahame, de tribu Beniamine:

non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:

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 repelle Deo plebe suo, quam praescie. An ne sci in Elia Scriptura dic quid? Quemadmodum interpella Deo contra Israële:

Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.

Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.

Domino, prophetas tuo occide, altarios tuo suffodie: et me relinque es solo, et quaere anima meo.

Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.

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 dic ad illo divino responso? Reliqua ad me septeme mile de viros, qui non curva genus ante Baale.

Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.

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 reliquias secundo electione de gratia salva fac es.

Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.

And if by grace, it is not now by works: otherwise grace is no more grace.

Si autem gratia, jam non ex operes: alioqui(n) gratia jam non es gratia.

Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:

What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.

Quid ergo? Israële quaere quod, hoc non es consequor: electione autem consequor es: cetero vero excaeca es:

sicut scriptum est: Dedit illis Deus spiritum compunctionis: 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.

Sicut scripto es: Deo ad illos da spiritu de compunctione: oculos ut non vide, et aures ut non audi, usque in hodierna die.

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.

Et Davide dic: mensa de illos que fi in laqueo, et in captione, et in scandalo, et in retributione ad illos.

Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.

Let their eyes be darkened, that they may not see: and bow down their back always.

Oculos de illos obscura ne vide: et dorso de illos semper incurva.

Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.

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.

Dic ergo: numquid sic offende ut cade? Abes. Sed de illos delicto, salute es ad gentes ut illos aemulor.

Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ 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?

Quod si delicto de illos divitias es de mundo, et diminutione de illos divitias de gentes: quanto magis plenitudine de illos?

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,

Ad vos nam dic ad gentes: quamdiu quidem me es de gentes Apostolo, ministerio meo honorifica,

si quomodo ad æmulandum 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.

Si quomodo ad aemulor provoca carne meo, et salva fac aliquo ex illos.

Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, 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?

Si nam amissione de illos, reconciliatione es de mundo: que assumptione, nisi vita ex mortuo?

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.

Quod si delibatione sancto es, et massa: et si radice sancto, et ramos.

Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ 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:

Quod si aliquo ex ramos frange es, te autem cum oleastro es, insere es in illos, et socio de radice, et de pinguedino de oliva facto es,

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.

Ne vol glorior contra ramos. Quod si non: te glorior radice portas, sed radice te.

Dices ergo: Fracti sunt rami ut ego inserar.

Thou wilt say then: The branches were broken off that I might be grafted in.

Dic ergo: frange es ramos ut me insere.

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.

Bene: propter incredulitate frange es. Te autem fide sta: ne vol altissimo sape, sed time.

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.

Si nam Deo naturali ramos non parce: ne forte nec ad te parce.

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.

Vide ergo bonitate, et severitate de Deo: in illos quidem qui cade, severitate: in te autem bonitate de Deo, si permane in bonitate, alioqui(n) et te excide.

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.

Sed et illo, si non permane in incredulitate, insere: potente es nam Deo iterum insere illos.

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?

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?

Nam si te ex naturali excaeda es oleastro, et contra natura insere es in bono oliva: quanto magis illo qui secundo natura insere suo de oliva?

Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, 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.

Ne vol nam vos ignora, fratres, mysterio hoc (ut non es ad vos ipso sape), quia caecitate ex parte continge in Israële, usque que plenitudine de gentes intra,

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

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 omni Israële salva fi, sicut scripto es: veni ex Sione, qui eripe, et averte impietate ab Iacobo.

Et hoc illis a me testamentum: cum abstulero peccata eorum.

And this is to them my covenant: when I shall take away their sins.

Et hoc ad illos ab me testamento: cum aufer peccatos de illos.

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.

Secundo Evangelio quidem, inimicos propter vos: secundo electione autem, carissimo propter patres.

Sine pœnitentia enim sunt dona et vocatio Dei.

For the gifts and the calling of God are without repentance.

Sine poenitentia nam es donos et vocatione de Deo.

Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:

For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:

Sicut nam aliquando et vos non crede ad Deo, nunc autem misericordia consequor es propter incredulitate de illos:

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.

Ita et isto nunc non crede in vestro misericordia: ut et ipso consequor misericordia.

Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.

For God hath concluded all in unbelief, that he may have mercy on all.

Deo nam conclude omni in incredulitate, ut de omni misereor.

O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!

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 altitudine de divitias de sapientia, et de scientia de Deo: quam incomprehehensibile es iudicios de illo, et investigabile vias de illo!

Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?

For who hath known the mind of the Lord? Or who hath been his counsellor?

Qui nam cognosce sensu de Domino? Aut qui consiliario de illo es?

aut quis prior dedit illi, et retribuetur ei?

Or who hath first given to him, and recompense shall be made him?

Aut qui da priore ad illo, et retribue ad illo?

Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.

For of him, and by him, and in him, are all things: to him be glory for ever. Amen.

Quia ex ipso, et per ipso, et in ipso es omni: ipso gloria in saeculos. Amen.