< Romans 11 >
1 I Demaund then, Hath God cast away his people? God forbid: for I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin.
I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
2 God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,
God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:
3 Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?
“Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well”?
4 But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.
And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
5 Euen so then at this present time is there a remnant according to the election of grace.
In the same way, at the present time there is a remnant chosen by grace.
6 And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.
And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
7 What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,
What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
8 According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.
as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.”
9 And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.
And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them.
10 Let their eyes be darkened that they see not, and bowe downe their backe alwayes.
May their eyes be darkened so they cannot see, and their backs be bent forever.”
11 I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.
I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.
12 Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?
But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
13 For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,
I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry
14 To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.
in the hope that I may provoke my own people to jealousy and save some of them.
15 For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
16 For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.
If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches.
17 And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.
Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root,
18 Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.
do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
19 Thou wilt say then, The branches are broken off, that I might be graft in.
You will say then, “Branches were broken off so that I could be grafted in.”
20 Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.
That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
21 For if God spared not the naturall branches, take heede, least he also spare not thee.
For if God did not spare the natural branches, He will certainly not spare you either.
22 Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.
Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off.
23 And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.
And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
24 For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?
For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree!
25 For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.
I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in.
26 And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.
And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob.
27 And this is my couenant to them, When I shall take away their sinnes.
And this is My covenant with them when I take away their sins.”
28 As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.
Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs.
29 For the giftes and calling of God are without repentance.
For God’s gifts and His call are irrevocable.
30 For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:
Just as you who formerly disobeyed God have now received mercy through their disobedience,
31 Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.
so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.
32 For God hath shut vp all in vnbeliefe, that he might haue mercie on all. (eleēsē )
For God has consigned everyone to disobedience so that He may have mercy on everyone. (eleēsē )
33 O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!
O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!
34 For who hath knowen the minde of the Lord? or who was his counsellour?
“Who has known the mind of the Lord? Or who has been His counselor?”
35 Or who hath giuen vnto him first, and he shalbe recompensed?
“Who has first given to God, that God should repay him?”
36 For of him, and through him, and for him are all things: to him be glory for euer. Amen. (aiōn )
For from Him and through Him and to Him are all things. To Him be the glory forever! Amen. (aiōn )