< Romans 11 >
1 I say, then—Hath God cast off his people? Far be it! For, I also, am an Israelite, —of the seed of Abraham, of the tribe of Benjamin:
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.
2 God hath not cast off his people, whom he fore approved. Or know ye not, in [the account of] Elijah what the scripture saith, when he intercedeth with God against Israel?
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?
3 Lord! Thy prophets, have they slain, thine altars, have they overthrown, and, I, am left alone, and they are seeking my life!
Lord, they have killed thy prophets, they have dug down thine altars; and I have been left alone, and they seek my life.
4 But what saith unto him the response? I have left for myself seven thousand men, who, indeed, have not bowed a knee unto Baal.
But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.
5 Thus, then, in the present season also, a remnant, by way of an election of favour, hath come into being.
Thus, then, in the present time also there has been a remnant according to election of grace.
6 If, however, by favour, no longer of works; else, favour, no longer proveth to be favour!
But if by grace, no longer of works: since [otherwise] grace is no more grace.
7 What then? That which Israel seeketh after, the same, it hath not obtained: —the election, however, have obtained it, and, the rest, have been hardened; —
What [is it] then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,
8 Even as it is written—God hath given unto them a spirit of stupor, —eyes not to see, and ears not to hear, —until this very day;
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.
9 And, David, saith—Let their table be turned into a snare, and into gin, and into a trap, and into a recompense unto them,
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:
10 Darkened be their eyes, not to see, and, their back, do thou continually bow down.
let their eyes be darkened not to see, and bow down their back alway.
11 I say then—Did they stumble in order that they might fall? Far be it! But, by their fall, salvation [hath come] unto the nations, to the end of provoking them to jealousy.
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.
12 If, moreover, their fall, is the riches of a world, and their loss, the riches of nations, how much rather their fullness?
But if their fall [be the] world's wealth, and their loss [the] wealth of [the] nations, how much rather their fulness?
13 Unto you, however, am I speaking, —you of the nations; inasmuch, indeed, then, as, I, am an apostle to the nations, my ministry, I glorify,
For I speak to you, the nations, inasmuch as I am apostle of nations, I glorify my ministry;
14 If by any means I may provoke to jealousy my own flesh, and save some from among them; —
if by any means I shall provoke to jealousy [them which are] my flesh, and shall save some from among them.
15 For, if, the casting away of them, hath become the reconciling of a world, what shall, the taking of them in addition, be, but life from among the dead?
For if their casting away [be the] world's reconciliation, what [their] reception but life from among [the] dead?
16 If, moreover, the first fruit [is] holy, the lump [shall be] also; and, if the root [is] holy, the branches [shall be] also.
Now if the first-fruit [be] holy, the lump also; and if the root [be] holy, the branches also.
17 If, however, some of the branches, have been broken out, and, thou, being a wild olive hast been grafted in among them, and hast become a joint partaker of the root of the fatness of the olive,
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,
18 Be not boasting over the branches! Howbeit, if thou boast, it is not, thou, that bearest the root, but the root, thee!
boast not against the branches; but if thou boast, [it is] not thou bearest the root, but the root thee.
19 Thou wilt say, then—Branches were broken out in order that, I, might he grafted in.
Thou wilt say then, The branches have been broken out in order that I might be grafted in.
20 Well: by their want of faith, they have been broken out, —and, thou, by thy faith, dost stand!—Regard not lofty things, but be afraid;
Right: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear:
21 For, if, God, hath not spared, the natural branches, neither, thee, will he spare!
if God indeed has not spared the natural branches; lest it might be he spare not thee either.
22 See, then, the kindness and the severity of God: upon them who have fallen, severity, —but, upon thee, the kindness of God, if thou abide still in the kindness, —otherwise, thou also, shalt he cut out;
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.
23 Whereas, they also, unless they abide still in their want of faith, shall be grafted in, for God is, able, again to engraft them!
And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.
24 For, if, thou, out of the naturally wild olive was cut out, and, beyond nature, hast been engrafted into the good olive, how much rather, shall these, the natural [branches] be engrafted into their own olive tree?
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?
25 For I wish not, ye should be ignorant, brethren, of this sacred secret, lest within yourselves ye be presumptuous, that, a hardening in part, hath befallen Israel, until, the full measure of the nations, shall come in;
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;
26 And, so, all Israel shall be saved: even as it is written—There shall have come out of Zion the Deliverer, —He will turn away ungodliness from Jacob;
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.
27 And, this, for them, is the covenant from me, as soon as I take away their sins.
And this is the covenant from me to them, when I shall have taken away their sins.
28 As touching the joyful-message, indeed, they are enemies for your sake, but, as touching the election, beloved for their father’s sake;
As regards the glad tidings, [they are] enemies on your account; but as regards election, beloved on account of the fathers.
29 For, not to be regretted, are the gifts and the calling of God: —
For the gifts and the calling of God [are] not subject to repentance.
30 For, just as, ye, at one time had not yielded unto God, and yet now have received mercy by their refusal to yield,
For as indeed ye [also] once have not believed in God, but now have been objects of mercy through the unbelief of these;
31 So, these also, have now refused to yield, by your own mercy, in order that, themselves also, should now become objects of mercy;
so these also have now not believed in your mercy, in order that they also may be objects of mercy.
32 For God hath shut up all together, in a refusal to yield, in order that, upon all, he may bestow mercy. (eleēsē )
For God hath shut up together all in unbelief, in order that he might shew mercy to all. (eleēsē )
33 Oh! the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments! and untraceable his ways!
O depth of riches both of [the] wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways!
34 For who hath come to know the mind of the Lord? Or who hath become his counselor?
For who has known [the] mind of [the] Lord, or who has been his counsellor?
35 Or who hath first given unto him, and it shall be recompensed to him again?
or who has first given to him, and it shall be rendered to him?
36 Because, of him, and through him, and unto him, are all things: —unto him, be the glory, unto the ages. Amen! (aiōn )
For of him, and through him, and for him [are] all things: to him be glory for ever. Amen. (aiōn )