Romans 11
1 I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of [the] seed of Abraham, of [the] tribe of Benjamin.
I ask then, has God rejected his people? Absolutely not. For I also am an Israyelite, a descendant of Avraham, of the tribe of Benyamin.
2 God has not cast away his people whom he foreknew. Know ye not what the scripture says in [the history of] Elias, how he pleads with God against Israel?
God did not reject his people, which he foreknew. Or do you not know what the Scripture says about Eliya? How he pleads with God against Israyel:
3 Lord, they have killed thy prophets, they have dug down thine altars; and I have been left alone, and they seek my life.
"Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."
4 But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.
But how does God answer him? "I have kept for myself seven thousand people, who have not bowed the knee to Bala."
5 Thus, then, in the present time also there has been a remnant according to election of grace.
Even so then at this present time also there is a remnant according to the election of grace.
6 But if by grace, no longer of works: since [otherwise] grace is no more grace.
And if by grace, then it is no longer of works; otherwise grace is no longer grace.
7 What [is it] then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,
What then? That which Israyel seeks for, that he did not obtain, but the chosen ones obtained it, and the rest were hardened.
8 according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.
According as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.
9 And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:
Dawid says, "Let their table be made a snare, and a trap, and a stumbling block, and a retribution to them.
10 let their eyes be darkened not to see, and bow down their back alway.
Let their eyes be darkened, so that they can't see, and their backs be bent continually."
11 I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall [there is] salvation to the nations to provoke them to jealousy.
I ask then, did they stumble that they might fall? Absolutely not. But by their fall salvation has come to the non-Jews, to provoke them to jealousy.
12 But if their fall [be the] world's wealth, and their loss [the] wealth of [the] nations, how much rather their fulness?
Now if their fall is the riches of the world, and their loss the riches of the non-Jews; how much more their fullness?
13 For I speak to you, the nations, inasmuch as I am apostle of nations, I glorify my ministry;
For I speak to you who are the non-Jews. Since then as I am an apostle to the non-Jews, I glorify my ministry;
14 if by any means I shall provoke to jealousy [them which are] my flesh, and shall save some from among them.
if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 For if their casting away [be the] world's reconciliation, what [their] reception but life from among [the] dead?
For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
16 Now if the first-fruit [be] holy, the lump also; and if the root [be] holy, the branches also.
If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
17 Now if some of the branches have been broken out, and thou, being a wild olive tree, hast been grafted in amongst them, and hast become a fellow-partaker of the root and of the fatness of the olive tree,
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the rich root of the olive tree;
18 boast not against the branches; but if thou boast, [it is] not thou bearest the root, but the root thee.
do not boast over the branches. But if you boast, it is not you who support the root, but the root supports you.
19 Thou wilt say then, The branches have been broken out in order that I might be grafted in.
You will say then, "Branches were broken off, that I might be grafted in."
20 Right: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear:
True; by their unbelief they were broken off, and you stand by your faith. Do not be conceited, but fear;
21 if God indeed has not spared the natural branches; lest it might be he spare not thee either.
for if God did not spare the natural branches, neither will he spare you.
22 Behold then [the] goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since [otherwise] thou also wilt be cut away.
See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
23 And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.
They also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.
24 For if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?
For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
25 For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;
For I do not desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israyel, until the fullness of the non-Jews has come in,
26 and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob.
and so all Israyel will be saved. Even as it is written, "There will come out of Tsehyun the Deliverer; he will turn away ungodliness from Yaquv.
27 And this is the covenant from me to them, when I shall have taken away their sins.
This is my covenant to them, when I will take away their sins."
28 As regards the glad tidings, [they are] enemies on your account; but as regards election, beloved on account of the fathers.
Concerning the Good News, they are enemies for your sake. But concerning the election, they are loved for the fathers' sake.
29 For the gifts and the calling of God [are] not subject to repentance.
For the gifts and the calling of God are irrevocable.
30 For as indeed ye [also] once have not believed in God, but now have been objects of mercy through the unbelief of these;
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 so these also have now not believed in your mercy, in order that they also may be objects of mercy.
even so these also have now been disobedient, that by the mercy shown to you they may now also obtain mercy.
32 For God hath shut up together all in unbelief, in order that he might shew mercy to all. (eleēsē g1653)
For God has shut up all to disobedience, that he might have mercy on all. (eleēsē g1653)
33 O depth of riches both of [the] wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways!
Oh the depth of the riches both of the wisdom and the knowledge of God. How unsearchable are his judgments, and his ways past tracing out.
34 For who has known [the] mind of [the] Lord, or who has been his counsellor?
For "Who has known the mind of the Lord, or who has been his counselor?"
35 or who has first given to him, and it shall be rendered to him?
"Or who has first given to him, and it will be repaid to him again?"
