(Translated by https://www.hiragana.jp/)
HOLY BIBLE: Romans 11

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Romans 11

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1 Λέγω οおみくろんὖνにゅー, μみゅーὴ ἀπώσατο ὁ θしーたεいぷしろんὸς τたうὸνにゅー λらむだαあるふぁὸνにゅー αあるふぁὐτたうοおみくろんῦ; μみゅーὴ γένοιτο: κかっぱαあるふぁὶ γがんまὰρろー ἐγがんまὼ Ἰσραηλίτης εいぷしろんἰμί, ἐκかっぱ σπέρματος Ἀβραάμ, φふぁいυうぷしろんλらむだῆς Βενιαμίν. 2 οおみくろんὐκかっぱ ἀπώσατο ὁ θしーたεいぷしろんὸς τたうὸνにゅー λらむだαあるふぁὸνにゅー αあるふぁὐτたうοおみくろんῦ ὃνにゅー προέγνω. ἢ οおみくろんὐκかっぱ οおみくろんἴδατε ἐνにゅー Ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τたうῷ θしーたεいぷしろんῷ κατὰ τたうοおみくろんῦ Ἰσραήλ, 3 κύριε, τたうοおみくろんὺς προφήτας σしぐまοおみくろんυうぷしろん ἀπέκτειναν, τたうὰ θυσιαστήριά σしぐまοおみくろんυうぷしろん κατέσκαψαν, κかっぱἀγがんまὼ ὑπελείφθην μόνος, κかっぱαあるふぁὶ ζητοῦσしぐまιいおたνにゅー τたうὴνにゅー ψυχήν μみゅーοおみくろんυうぷしろん. 4 ἀλらむだλらむだὰ τί λέγει αあるふぁὐτたうῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οおみくろんἵτινες οおみくろんὐκかっぱ ἔκαμψαν γόνυ τたうῇ Βάαλ. 5 οおみくろんὕτως οおみくろんὖνにゅー κかっぱαあるふぁὶ ἐνにゅー τたうῷ νにゅーῦνにゅー κかっぱαあるふぁιいおたρろーῷ λらむだεいぷしろんῖμみゅーμみゅーαあるふぁ κかっぱαあるふぁτたう' ἐκλογὴνにゅー χάριτος γέγονεν: 6 εいぷしろんἰ δでるたὲ χάριτι, οおみくろんὐκέτι ἐξくしー ἔργων, ἐπぱいεいぷしろんὶ ἡ χάρις οおみくろんὐκέτι γίνεται χάρις. 7 Τί οおみくろんὖνにゅー; ὃ ἐπιζητεῖ Ἰσραήλ, τたうοおみくろんῦτたうοおみくろん οおみくろんὐκかっぱ ἐπέτυχεν, ἡ δでるたὲ ἐκλογὴ ἐπέτυχεν: οおみくろんἱ δでるたὲ λοιποὶ ἐπωρώθησαν, 8 κかっぱαあるふぁθしーたὼς γέγραπται, ἔδωκεν αあるふぁὐτたうοおみくろんῖς ὁ θしーたεいぷしろんὸς πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ κατανύξεως, ὀφθαλμοὺς τたうοおみくろんῦ μみゅーὴ βλέπειν κかっぱαあるふぁὶ ὦτたうαあるふぁ τたうοおみくろんῦ μみゅーὴ ἀκούειν, ἕως τたうῆς σήμερον ἡμέρας. 9 κかっぱαあるふぁὶ Δαυὶδでるた λέγει: γενηθήτω ἡ τράπεζα αあるふぁὐτたうῶνにゅー εいぷしろんἰς παγίδα κかっぱαあるふぁὶ εいぷしろんἰς θήραν κかっぱαあるふぁὶ εいぷしろんἰς σκάνδαλον κかっぱαあるふぁὶ εいぷしろんἰς ἀνταπόδομα αあるふぁὐτたうοおみくろんῖς, 10 σκοτισθήτωσαν οおみくろんἱ ὀφθαλμοὶ αあるふぁὐτたうῶνにゅー τたうοおみくろんῦ μみゅーὴ βλέπειν, κかっぱαあるふぁὶ τたうὸνにゅー νにゅーῶτたうοおみくろんνにゅー αあるふぁὐτたうῶνにゅー δでるたιいおたὰ 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 οおみくろんὖνにゅー, μみゅーὴ ἔπταισαν ἵνにゅーαあるふぁ πέσωσιν; μみゅーὴ γένοιτο: ἀλらむだλらむだὰ τたうῷ αあるふぁὐτたうῶνにゅー παραπτώματι ἡ σωτηρία τたうοおみくろんῖς ἔθνεσιν, εいぷしろんἰς τたうὸ παραζηλῶσしぐまαあるふぁιいおた αあるふぁὐτούς. 12 εいぷしろんἰ δでるたὲ τたうὸ παράπτωμα αあるふぁὐτたうῶνにゅー πぱいλらむだοおみくろんῦτος κόσμου κかっぱαあるふぁὶ τたうὸ ἥττημα αあるふぁὐτたうῶνにゅー πぱいλらむだοおみくろんῦτος ἐθしーたνにゅーῶνにゅー, πόσῳ μみゅーᾶλλον τたうὸ πλήρωμα αあるふぁὐτたうῶνにゅー. 13 ὑμみゅーῖνにゅー δでるたὲ λέγω τたうοおみくろんῖς ἔθνεσιν. ἐφふぁい' ὅσしぐまοおみくろんνにゅー μみゅーὲνにゅー οおみくろんὖνにゅー εいぷしろんἰμみゅーιいおた ἐγがんまὼ ἐθしーたνにゅーῶνにゅー ἀπόστολος, τたうὴνにゅー διακονίαν μみゅーοおみくろんυうぷしろん δοξάζω, 14 εいぷしろんἴ πως παραζηλώσω μみゅーοおみくろんυうぷしろん τたうὴνにゅー σάρκα κかっぱαあるふぁὶ σώσω τたうιいおたνにゅーὰς ἐξくしー αあるふぁὐτたうῶνにゅー. 15 εいぷしろんἰ γがんまὰρろー ἡ ἀποβολὴ αあるふぁὐτたうῶνにゅー καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εいぷしろんἰ μみゅーὴ ζぜーたωおめがὴ ἐκかっぱ νにゅーεいぷしろんκかっぱρろーῶνにゅー;

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 εいぷしろんἰ δでるたὲ ἡ ἀπαρχὴ ἁγία, κかっぱαあるふぁὶ τたうὸ φύραμα: κかっぱαあるふぁὶ εいぷしろんἰ ἡ ῥίζα ἁγία, κかっぱαあるふぁὶ οおみくろんἱ κλάδοι. 17 Εいぷしろんἰ δέ τινες τたうῶνにゅー κλάδων ἐξεκλάσθησαν, σしぐまὺ δでるたὲ ἀγριέλαιος ὢνにゅー ἐνεκεντρίσθης ἐνにゅー αあるふぁὐτたうοおみくろんῖς κかっぱαあるふぁὶ συγκοινωνὸς τたうῆς ῥίζης τたうῆς πιότητος τたうῆς ἐλαίας ἐγένου, 18 μみゅーὴ κατακαυχῶ τたうῶνにゅー κλάδων: εいぷしろんἰ δでるたὲ κατακαυχᾶσしぐまαあるふぁιいおた, οおみくろんὐ σしぐまὺ τたうὴνにゅー ῥίζαν βαστάζεις ἀλらむだλらむだὰ ἡ ῥίζα σέ. 19 ἐρろーεいぷしろんῖς οおみくろんὖνにゅー, ἐξεκλάσθησαν κλάδοι ἵνにゅーαあるふぁ ἐγがんまὼ ἐγκεντρισθῶ. 20 κかっぱαあるふぁλらむだῶς: τたうῇ ἀπιστίᾳ ἐξεκλάσθησαν, σしぐまὺ δでるたὲ τたうῇ πίστει ἕστηκας. μみゅーὴ ὑψηλὰ φρόνει, ἀλらむだλらむだὰ φοβοῦ: 21 εいぷしろんἰ γがんまὰρろー ὁ θしーたεいぷしろんὸς τたうῶνにゅー κかっぱαあるふぁτたうὰ φύσιν κλάδων οおみくろんὐκかっぱ ἐφείσατο, μή πως οおみくろんὐδでるたὲ σしぐまοおみくろんῦ φείσεται. 22 ἴδでるたεいぷしろん οおみくろんὖνにゅー χρηστότητα κかっぱαあるふぁὶ ἀποτομίαν θしーたεいぷしろんοおみくろんῦ: ἐπぱいὶ μみゅーὲνにゅー τたうοおみくろんὺς πεσόντας ἀποτομία, ἐπぱいὶ δでるたὲ σしぐまὲ χρηστότης θしーたεいぷしろんοおみくろんῦ, ἐὰνにゅー ἐπιμένῃς τたうῇ χρηστότητι, ἐπぱいεいぷしろんὶ κかっぱαあるふぁὶ σしぐまὺ ἐκκοπήσῃ. 23 κかっぱἀκかっぱεいぷしろんῖνにゅーοおみくろんιいおた δέ, ἐὰνにゅー μみゅーὴ ἐπιμένωσιν τたうῇ ἀπιστίᾳ, ἐγκεντρισθήσονται: δυνατὸς γάρ ἐστιν ὁ θしーたεいぷしろんὸς πάλιν ἐγκεντρίσαι αあるふぁὐτούς. 24 εいぷしろんἰ γがんまὰρろー σしぐまὺ ἐκかっぱ τたうῆς κかっぱαあるふぁτたうὰ φύσιν ἐξεκόπης ἀγριελαίου κかっぱαあるふぁὶ παρὰ φύσιν ἐνεκεντρίσθης εいぷしろんἰς καλλιέλαιον, πόσῳ μみゅーᾶλλον οおみくろんὗτたうοおみくろんιいおた οおみくろんἱ κατὰ φύσιν ἐγκεντρισθήσονται τたうῇ 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 Οおみくろんὐ γがんまὰρろー θέλω ὑμみゅーᾶς ἀγνοεῖνにゅー, ἀδελφοί, τたうὸ μυστήριον τたうοおみくろんῦτたうοおみくろん, ἵνにゅーαあるふぁ μみゅーὴ ἦτたうεいぷしろん πぱいαあるふぁρろー' ἑαυτοῖς φρόνιμοι, ὅτたうιいおた πώρωσις ἀπぱいὸ μέρους τたうῷ Ἰσραὴλらむだ γέγονεν ἄχρις οおみくろんὗ τたうὸ πλήρωμα τたうῶνにゅー ἐθしーたνにゅーῶνにゅー εいぷしろんἰσέλθῃ, 26 κかっぱαあるふぁὶ οおみくろんὕτως πぱいᾶς Ἰσραὴλらむだ σωθήσεται: καθὼς γέγραπται, ἥξει ἐκかっぱ Σしぐまιいおたὼνにゅー ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπぱいὸ Ἰακώβ: 27 κかっぱαあるふぁὶ αあるふぁὕτたうηいーた αあるふぁὐτたうοおみくろんῖς ἡ παρ' ἐμみゅーοおみくろんῦ διαθήκη, ὅτたうαあるふぁνにゅー ἀφέλωμαι τたうὰς ἁμαρτίας αあるふぁὐτたうῶνにゅー. 28 κかっぱαあるふぁτたうὰ μみゅーὲνにゅー τたうὸ εいぷしろんὐαγγέλιον ἐχθροὶ δでるたιいおた' ὑμみゅーᾶς, κかっぱαあるふぁτたうὰ δでるたὲ τたうὴνにゅー ἐκλογὴνにゅー ἀγαπητοὶ δでるたιいおたὰ τたうοおみくろんὺς πατέρας: 29 ἀμεταμέλητα γがんまὰρろー τたうὰ χαρίσματα κかっぱαあるふぁὶ ἡ κかっぱλらむだῆσις τたうοおみくろんῦ θεοῦ. 30 ὥσπερ γがんまὰρろー ὑμみゅーεいぷしろんῖς πぱいοおみくろんτたうεいぷしろん ἠπειθήσατε τたうῷ θしーたεいぷしろんῷ, νにゅーῦνにゅー δでるたὲ ἠλεήθητε τたうῇ τούτων ἀπειθείᾳ, 31 οおみくろんὕτως κかっぱαあるふぁὶ οおみくろんὗτたうοおみくろんιいおた νにゅーῦνにゅー ἠπείθησαν τたうῷ ὑμετέρῳ ἐλέει ἵνにゅーαあるふぁ κかっぱαあるふぁὶ αあるふぁὐτたうοおみくろんὶ νにゅーῦνにゅー ἐλεηθῶσしぐまιいおたνにゅー: 32 συνέκλεισεν γがんまὰρろー ὁ θしーたεいぷしろんὸς τたうοおみくろんὺς πάντας εいぷしろんἰς ἀπείθειαν ἵνにゅーαあるふぁ τたうοおみくろんὺς 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 κかっぱαあるふぁὶ σοφίας κかっぱαあるふぁὶ γνώσεως θしーたεいぷしろんοおみくろんῦ: ὡς ἀνεξεραύνητα τたうὰ κρίματα αあるふぁὐτたうοおみくろんῦ κかっぱαあるふぁὶ ἀνεξιχνίαστοι αあるふぁἱ ὁδでるたοおみくろんὶ αあるふぁὐτたうοおみくろんῦ. 34 τίς γがんまὰρろー ἔγがんまνにゅーωおめが νにゅーοおみくろんῦνにゅー κυρίου; ἢ τίς σύμβουλος αあるふぁὐτたうοおみくろんῦ ἐγένετο; 35 ἢ τίς προέδωκεν αあるふぁὐτたうῷ, κかっぱαあるふぁὶ ἀνταποδοθήσεται αあるふぁὐτたうῷ; 36 ὅτたうιいおた ἐξくしー αあるふぁὐτたうοおみくろんῦ κかっぱαあるふぁὶ δでるたιいおた' αあるふぁὐτたうοおみくろんῦ κかっぱαあるふぁὶ εいぷしろんἰς αあるふぁὐτたうὸνにゅー τたうὰ πάντα: αあるふぁὐτたうῷ ἡ δόξα εいぷしろんἰς τたうοおみくろんὺς αあるふぁἰῶνας: 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