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Romans 11

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1 Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο: καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν. 2 οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ, 3 κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 4 ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 5 οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν: 6 εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 7 Τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν: οἱ δὲ λοιποὶ ἐπωρώθησαν, 8 καθὼς γέγραπται, ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 9 καὶ Δαυὶδ λέγει: γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς, 10 σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.

1 Tell me, then, has God disowned his people? That is not to be thought of. Why, I am an Israelite myself, descended from Abraham; Benjamin is my tribe. 2 No, God has not disowned the people which, from the first, he recognized as his. Do you not remember what scripture tells us about Elias? The complaint, I mean, which he made before God about Israel: 3 Lord, they have killed thy prophets, and overthrown thy altars; I am the only one left, and my life, too, is threatened. 4 And what does the divine revelation tell him? There are seven thousand men I have kept true to myself, with knees that never bowed to Baal.[1] 5 So it is in our time; a remnant has remained true; grace has chosen it. 6 And if it is due to grace, then it is not due to observance of the law; if it were, grace would be no grace at all. 7 What does it mean, then? Why, that Israel has missed its mark; only this chosen remnant has attained it, while the rest were blinded;[2] 8 so we read in scripture, God has numbed their senses, given them unseeing eyes and deaf ears, to this day.[3] 9 David, too, says, Let their feasting be turned into a trap, a snare, a spring to recoil upon them; 10 let their eyes be dim, so that they cannot see, keep their backs bowed down continually.[4]

1 Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin: 2 non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël: 3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam. 4 Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. 5 Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. 6 Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. 7 Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt: 8 sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem. 9 Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis. 10 Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.

11 Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο: ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς. 12 εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 13 ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφ' ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 14 εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 15 εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;

11 Tell me, then, have they stumbled so as to fall altogether? God forbid; the result of their false step has been to bring the Gentiles salvation, and the result of that must be to rouse the Jews to emulate them. 12 Why then, if their false step has enriched the world, if the Gentiles have been enriched by their default, what must we expect, when it is made good? 13 (I am speaking now to you Gentiles.)[5] As long as my apostolate is to the Gentiles, I mean to make much of my office, 14 in the hope of stirring up my own flesh and blood to emulation, and saving some of them. 15 If the losing of them has meant a world reconciled to God, what can the winning of them mean, but life risen from the dead?[6]

11 Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur. 12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum? 13 Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, 14 si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis. 15 Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?

16 εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα: καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 17 Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, 18 μὴ κατακαυχῶ τῶν κλάδων: εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 19 ἐρεῖς οὖν, ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ. 20 καλῶς: τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ: 21 εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, μή πως οὐδὲ σοῦ φείσεται. 22 ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ: ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 23 κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται: δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς. 24 εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.

16 When the first loaf is consecrated, the whole batch is consecrated with it; so, when the root is consecrated, the branches are consecrated too.[7] 17 The branches have been thinned out, and thou, a wild olive, hast been grafted in among them; sharest, with them, the root and the richness of the true olive. 18 That is no reason why thou shouldst boast thyself better than the branches; remember, in thy mood of boastfulness, that thou owest life to the root, not the root to thee. 19 Branches were cut away, thou wilt tell me, so that I might be grafted in. 20 True enough, but it was for want of faith that they were cut away, and it is only faith that keeps thee where thou art; thou hast no reason for pride, rather for fear; 21 God was unforgiving with the branches that were native to the tree, what if he should find occasion to be unforgiving with thee too? 22 There is graciousness, then, in God, and there is also severity. His severity is for those who have fallen away, his graciousness is for thee, only so long as thou dost continue in his grace; if not, thou too shalt be pruned away. 23 Just so they too will be grafted in, if they do not continue in their unbelief; to graft them in afresh is not beyond God’s power. 24 Indeed, it was against nature when thou wast grafted on to the true olive’s stock, thou, who wert native to the wild olive; it will be all the easier for him to graft these natural branches on to their own parent stock.

16 Quod si delibatio sancta est, et massa: et si radix sancta, et rami. 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 noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te. 19 Dices ergo: Fracti sunt rami ut ego inserar. 20 Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time. 21 Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat. 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 Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos. 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 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε παρ' ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, 26 καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται: καθὼς γέγραπται, ἥξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ: 27 καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν. 28 κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι' ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας: 29 ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 30 ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ, 31 οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν: 32 συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.

25 I must not fail, brethren, to make this revelation known to you; or else you might have too good a conceit of yourselves. Blindness has fallen upon a part of Israel, but only until the tale of the Gentile nations is complete; 26 then the whole of Israel will find salvation, as we read in scripture, A deliverer shall come from Sion, to rid Jacob of his unfaithfulness; 27 and this shall be the fulfilment of my covenant with them, when I take away their sins.[8] 28 In the preaching of the gospel, God rejects them, to make room for you; but in his elective purpose he still welcomes them, for the sake of their fathers; 29 God does not repent of the gifts he makes, or of the calls he issues. 30 You were once rebels, until through their rebellion you obtained pardon; 31 they are rebels now, obtaining pardon for you, only to be pardoned in their turn. 32 Thus God has abandoned all men to their rebellion, only to include them all in his pardon.

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 et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob. 27 Et hoc illis a me testamentum: cum abstulero peccata eorum. 28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres. 29 Sine pœnitentia enim sunt dona et vocatio Dei. 30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum: 31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur. 32 Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.

33 Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ: ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 34 τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; 35 ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ; 36 ὅτι ἐξ αὐτοῦ καὶ δι' αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα: αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας: ἀμήν.

33 How deep is the mine of God’s wisdom, of his knowledge; how inscrutable are his judgements, how undiscoverable his ways! 34 Who has ever understood the Lord’s thoughts, or been his counsellor?[9] 35 Who ever was the first to give, and so earned his favours?[10] 36 All things find in him their origin, their impulse, the centre of their being; to him be glory throughout all ages, Amen.[11]

33 O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus! 34 Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? 35 aut quis prior dedit illi, et retribuetur ei? 36 Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.

[1] vv. 3, 4: III Kg. 19.10, 18.

[2] ‘Blinded’; the Greek word, here and in verse 25 below, implies rather that they became callous, insensible.

[3] Is. 6.9, 29.10.

[4] vv. 9, 10: Ps. 68.23.

[5] The words here printed in brackets are usually taken as referring only to what follows; but the whole passage from verse 11 onwards seems to be addressed to the Gentile reader.

[6] ‘Life risen from the dead’; many commentators understand this as meaning that the return of the Jews to Christ will be the signal for the Second Coming. But if St Paul had had this in his mind, he would have been more likely to say ‘the resurrection of the dead’ than to use this unwonted formula.

[7] Num. 15.20. The olive-tree here represents the Jewish people, and its ‘root’ is generally understood of the patriarchs.

[8] vv. 26, 27: Is. 59.20, 27.9.

[9] Is. 40.13.

[10] Job 41.2.

[11] ‘The centre of their being’; in the Greek, ‘their goal’.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd