Romans 11
1 I ask then, has God rejected his people? Absolutely not. For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
I ask then, has God rejected his people? Certainly not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 God did not reject his people, which he foreknew. Or do you not know what the Scripture says about Elijah? How he pleads with God against Israel:
God has not rejected his people whom he foreknew. Do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel, saying,
3 "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."
“Lord, they have killed yoʋr prophets and demolished yoʋr altars, and I alone am left, and they are seeking my life”?
4 But how does God answer him? "I have kept for myself seven thousand people, who have not bowed the knee to Baal."
But what does the divine response say to him? “I have reserved for myself seven thousand men who have not bowed down to Baal.”
5 Even so then at this present time also there is a remnant according to the election of grace.
So then, in the present time also there is a remnant chosen by grace.
6 And if by grace, then it is no longer of works; otherwise grace is no longer grace.
Now if it is by grace, it is no longer by works, otherwise grace would no longer be grace. But if it is by works, it is no longer grace, otherwise work would no longer be work.
7 What then? That which Israel seeks for, that he did not obtain, but the chosen ones obtained it, and the rest were hardened.
What then? Israel did not obtain what it was seeking. The chosen obtained it, but the rest were hardened,
8 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.
as it is written, “God gave them a spirit of stupor, eyes not to see and ears not to hear, down to this very day.”
9 David says, "Let their table be made a snare, and a trap, and a stumbling block, and a retribution to them.
And David says, “Let their table become a snare and a trap, a stumbling block and a retribution to them.
10 Let their eyes be darkened, so that they can't see, and their backs be bent continually."
Let their eyes be darkened so that they cannot see, and keep their backs forever bent.”
11 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.
I ask then, did the Israelites stumble so as to fall? Certainly not! Rather, by their trespass salvation has come to the Gentiles, to provoke Israel to jealousy.
12 Now if their fall is the riches of the world, and their loss the riches of the non-Jews; how much more their fullness?
Now if their trespass means riches for the world, and their loss means riches for the Gentiles, how much more will it mean when their full number is included?
13 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;
Now I am speaking to you who are Gentiles. Inasmuch as I am an apostle to the Gentiles, I glorify my ministry
14 if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
if somehow I provoke my own people to jealousy and save some of them.
15 For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
For if their rejection means reconciliation for the world, what will their acceptance mean but life from the dead?
16 If the first part is holy, so is the whole batch. If the root is holy, so are the branches.
If the dough offered as firstfruits is holy, so is the whole lump; and if the root is holy, so are the branches.
17 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;
Now if some of the branches have been broken off, and yoʋ, a wild olive branch, have been grafted in among them and have become a fellow partaker of the root and richness of the olive tree,
18 do not boast over the branches. But if you boast, it is not you who support the root, but the root supports you.
do not boast against the branches. But if yoʋ do boast against them, remember that yoʋ do not sustain the root, but the root sustains yoʋ.
19 You will say then, "Branches were broken off, that I might be grafted in."
Yoʋ will say then, “Branches were broken off so that I could be grafted in.”
20 True; by their unbelief they were broken off, and you stand by your faith. Do not be conceited, but fear;
Right! They were broken off because of unbelief, but yoʋ stand because of faith. So do not be arrogant, but be afraid.
21 for if God did not spare the natural branches, neither will he spare you.
For if God did not spare the natural branches, perhaps he will not spare yoʋ either.
22 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.
Consider therefore the kindness and severity of God: to those who have fallen, severity; but to yoʋ, kindness, if yoʋ continue in his kindness; otherwise yoʋ too will be cut off.
23 They also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.
And if they do not continue in unbelief, they will be grafted in; for God is able to graft them in again.
24 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?
For if yoʋ were cut off from what is by nature a wild olive tree and were grafted contrary to nature into a cultivated olive tree, how much more will the natural branches be grafted back into their own olive tree?
25 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 Israel, until the fullness of the non-Jews has come in,
I do not want you to be unaware, brothers, of this mystery, lest you be wise in your own estimation: A partial hardening has come upon Israel until the full number of Gentiles has come in,
26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer; he will turn away ungodliness from Jacob.
and in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion and will remove ungodliness from Jacob.”
27 This is my covenant to them, when I will take away their sins."
“And this will be my covenant with them, when I take away their sins.”
28 Concerning the Good News, they are enemies for your sake. But concerning the election, they are loved for the fathers' sake.
With respect to the gospel, the Israelites are enemies for your sake; but with respect to being chosen, they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable.
For the gifts and calling of God are irrevocable.
30 For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
Just as you were once disobedient to God but have now received mercy because of their disobedience,
31 even so these also have now been disobedient, that by the mercy shown to you they may now also obtain mercy.
so they too have now become disobedient in order that, by the mercy shown to you, they also may receive mercy.
For God has confined all in disobedience so that he might have mercy on all. (eleēsē g1653)
33 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.
Oh the depth of the riches, wisdom, and knowledge of God! How unsearchable are his judgments and untraceable his ways!
34 For "Who has known the mind of the Lord, or who has been his counselor?"
“For who has known the mind of the Lord, or who has become his counselor?”
35 "Or who has first given to him, and it will be repaid to him again?"
“Or who has first given to God, that he should be repaid?”
