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Romanos, 11

1. legw oun mh apwsato o qeoV ton laon autou mh genoito kai gar egw israhlithV eimi ek spermatoV abraam fulhV beniamin

1. dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin

2. ouk apwsato o qeoV ton laon autou on proegnw h ouk oidate en hlia ti legei h grafh wV entugcanei tw qew kata tou israhl legwn

2. non reppulit Deus plebem suam quam præsciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israël

3. kurie touV profhtaV sou apekteinan kai ta qusiasthria sou kateskayan kagw upeleifqhn monoV kai zhtousin thn yuchn mou

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

4. alla ti legei autw o crhmatismoV katelipon emautw eptakisciliouV andraV oitineV ouk ekamyan gonu th baal

4. sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal

5. outwV oun kai en tw nun kairw leimma kat ekloghn caritoV gegonen

5. sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ factæ sunt

6. ei de cariti ouketi ex ergwn epei h cariV ouketi ginetai cariV ei de ex ergwn ouketi estin cariV epei to ergon ouketi estin ergon

6. si autem gratia non ex operibus alioquin gratia jam non est gratia

7. ti oun o epizhtei israhl toutou ouk epetucen h de eklogh epetucen oi de loipoi epwrwqhsan

7. quid ergo quod quærebat Israël hoc non est consecutus electio autem consecuta est ceteri vero excæcati sunt

8. kaqwV gegraptai edwken autoiV o qeoV pneuma katanuxewV ofqalmouV tou mh blepein kai wta tou mh akouein ewV thV shmeron hmeraV

8. sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diem

9. kai dabid legei genhqhtw h trapeza autwn eiV pagida kai eiV qhran kai eiV skandalon kai eiV antapodoma autoiV

9. et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis

10. skotisqhtwsan oi ofqalmoi autwn tou mh blepein kai ton nwton autwn diapantoV sugkamyon

10. obscurentur oculi eorum ne videant et dorsum illorum semper incurva

11. legw oun mh eptaisan ina peswsin mh genoito alla tw autwn paraptwmati h swthria toiV eqnesin eiV to parazhlwsai autouV

11. dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos æmulentur

12. ei de to paraptwma autwn ploutoV kosmou kai to htthma autwn ploutoV eqnwn posw mallon to plhrwma autwn

12. quod si delictum illorum divitiæ sunt mundi et deminutio eorum divitiæ gentium quanto magis plenitudo eorum

13. umin gar legw toiV eqnesin ef oson men eimi egw eqnwn apostoloV thn diakonian mou doxazw

13. vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo

14. ei pwV parazhlwsw mou thn sarka kai swsw tinaV ex autwn

14. si quo modo ad æmulandum provocem carnem meam et salvos faciam aliquos ex illis

15. ei gar h apobolh autwn katallagh kosmou tiV h proslhyiV ei mh zwh ek nekrwn

15. si enim amissio eorum reconciliatio est mundi quæ adsumptio nisi vita ex mortuis

16. ei de h aparch agia kai to furama kai ei h riza agia kai oi kladoi

16. quod si delibatio sancta est et massa et si radix sancta et rami

17. ei de tineV twn kladwn exeklasqhsan su de agrielaioV wn enekentrisqhV en autoiV kai sugkoinwnoV thV rizhV kai thV piothtoV thV elaiaV egenou

17. quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivæ factus es

18. mh katakaucw twn kladwn ei de katakaucasai ou su thn rizan bastazeiV all h riza se

18. noli gloriari adversus ramos quod si gloriaris non tu radicem portas sed radix te

19. ereiV oun exeklasqhsan oi kladoi ina egw egkentrisqw

19. dices ergo fracti sunt rami ut ego inserar

20. kalwV th apistia exeklasqhsan su de th pistei esthkaV mh uyhlofronei alla fobou

20. bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed time

21. ei gar o qeoV twn kata fusin kladwn ouk efeisato mhpwV oude sou feishtai

21. si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcat

22. ide oun crhstothta kai apotomian qeou epi men touV pesontaV apotomian epi de se crhstothta ean epimeinhV th crhstothti epei kai su ekkophsh

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. kai ekeinoi de ean mh epimeinwsin th apistia egkentrisqhsontai dunatoV gar estin o qeoV palin egkentrisai autouV

23. sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illos

24. ei gar su ek thV kata fusin exekophV agrielaiou kai para fusin enekentrisqhV eiV kallielaion posw mallon outoi oi kata fusin egkentrisqhsontai th idia elaia

24. nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suæ olivæ

25. ou gar qelw umaV agnoein adelfoi to musthrion touto ina mh hte par eautoiV fronimoi oti pwrwsiV apo merouV tw israhl gegonen acriV ou to plhrwma twn eqnwn eiselqh

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. kai outwV paV israhl swqhsetai kaqwV gegraptai hxei ek siwn o ruomenoV kai apostreyei asebeiaV apo iakwb

26. et sic omnis Israël salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Jacob

27. kai auth autoiV h par emou diaqhkh otan afelwmai taV amartiaV autwn

27. et hoc illis a me testamentum cum abstulero peccata eorum

28. kata men to euaggelion ecqroi di umaV kata de thn ekloghn agaphtoi dia touV pateraV

28. secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres

29. ametamelhta gar ta carismata kai h klhsiV tou qeou

29. sine pænitentia enim sunt dona et vocatio Dei

30. wsper gar kai umeiV pote hpeiqhsate tw qew nun de hlehqhte th toutwn apeiqeia

30. sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem

31. outwV kai outoi nun hpeiqhsan tw umeterw eleei ina kai autoi elehqwsin

31. ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur

32. sunekleisen gar o qeoV touV pantaV eiV apeiqeian ina touV pantaV elehsh

32. conclusit enim Deus omnia in incredulitatem ut omnium misereatur

33. w baqoV ploutou kai sofiaV kai gnwsewV qeou wV anexereunhta ta krimata autou kai anexicniastoi ai odoi autou

33. o altitudo divitiarum sapientiæ et scientiæ Dei quam inconprehensibilia sunt judicia ejus et investigabiles viæ ejus

34. tiV gar egnw noun kuriou h tiV sumbouloV autou egeneto

34. quis enim cognovit sensum Domini aut quis consiliarius ejus fuit

35. h tiV proedwken autw kai antapodoqhsetai autw

35. aut quis prior dedit illi et retribuetur ei

36. oti ex autou kai di autou kai eiV auton ta panta autw h doxa eiV touV aiwnaV amhn

36. quoniam ex ipso et per ipsum et in ipso omnia ipsi gloria in sæcula amen



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Footnotes:

11:1-6 - Paul affirms that God has not rejected Israel, for he himself, as a Jew, is an example that God still maintains a faithful remnant. Election by grace, not works, is the basis of salvation (see also 1 Kings 19:18 and Ephesians 2:8-9).

11:7-10 - Israel's unbelief does not hinder God's plan. He gave them a spirit of perversion, but He did not completely abandon His people, allowing the Gentiles to be incorporated into His plan of salvation (see also Isaiah 29:10 and Matthew 13:15).

11:11-15 - The fall of Israel resulted in the salvation of the Gentiles, but Paul points out that this is for the salvation of the Jews as well. The introduction of the Gentiles to the gospel is a blessing, but the ultimate goal is the restoration of Israel (see also Matthew 23:39 and Luke 21:24).

11:16-24 - Paul uses the metaphor of the olive tree to illustrate the relationship between Jews and Gentiles. The Gentiles have been grafted into the olive tree, but they must remain humble and watchful, for the tree can be cut down if they do not remain faithful to the faith (see also Matthew 21:43 and John 15:5).

11:25-36 - Paul speaks of the mystery of Israel's salvation and how the Jews' partial blindness will be removed at the end of time. He concludes with a hymn of praise to God's wisdom and sovereignty (see also Zechariah 12:10 and Revelation 1:7).

Verses related to Romanos, 11:

Romans chapter 11 concludes the discussion of Israel's destiny. What is God's ultimate plan for His chosen people? This hopeful text reveals that God has not rejected Israel completely, but has a plan for her future restoration. The chapter explores themes such as the faithful remnant, the grafting of the Gentiles, and the mysterious final salvation of Israel. Romans 11 culminates in a doxology that celebrates the unfathomable wisdom of God. Contemplate with us five biblical passages that elucidate the profound themes of this revealing chapter.

1 Kings 19:18: "Yet I have reserved seven thousand in Israel, all those whose knees do not bow before Baal and whose mouth has not kissed him." - Paul quotes this verse in Romans 11:4, talking about the faithful remnant.

Isaiah 29:10: "The Lord has caused a spirit of drowsiness to fall upon you; he blindfolded the prophets and covered the heads of the seers." - This passage is cited in Romans 11:8, referring to the hardening of Israel.

Psalms 69:22-23: "May the table set before them become a trap, a retribution and a snare. May their eyes darken and they will no longer be able to see, and may their backs be bowed forever." - Paul quotes these verses in Romans 11:9-10, talking about Israel's temporary stumble.

Isaiah 59:20-21: "The Redeemer will come to Zion, to those who repent of their sins in Jacob', declares the Lord. 'As for me, this is my covenant with them,' says the Lord. 'My Spirit that is in you, and my words that I have put in your mouth, will not depart from her, nor from the mouths of her children and their descendants, from now on and forever,' says the Lord." - Paul quotes this passage in Romans 11:26-27, speaking about Israel's future salvation.

Isaiah 40:13: "Who knew the mind of the Lord? Who was your advisor?" - This verse is cited in Romans 11:34, emphasizing the unsearchability of God's judgments.

FAQ:

What does it mean that Israel was rejected by God?

God did not completely reject Israel, but used their unbelief to bring salvation to the Gentiles. However, He promises to restore Israel in the future. (Romans 11:1-12)

How does the salvation of the Gentiles affect the nation of Israel?

The salvation of the Gentiles arouses Israel's jealousy and serves as a means of bringing the people back to God. (Romans 11:11-14)

What does Paul teach about the good olive tree and the wild olive tree?

The tame olive tree represents Israel, while the wild olive tree represents the Gentiles. Paul teaches that, when grafted in, the Gentiles should remain humble and not be proud. (Romans 11:16-24)

What does the "mystery" that Paul reveals in Romans 11 mean?

The mystery is that Israel was partially hardened until the fullness of the Gentiles came in. In the end, all Israel will be saved. (Romans 11:25-27)

How does God demonstrate his wisdom and mercy toward Israel?

God's wisdom and mercy are seen in how He used Israel's rejection to bring blessings to the Gentiles, and then He will restore Israel. (Romans 11:33-36)


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