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 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 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 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! 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 yoʋr prophets and demolished yoʋr altars, and I alone am left, and they are seeking 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 does the divine response say to him? “I have reserved for myself seven thousand men who have not bowed down to Baal.”
5 Thus, then, in the present season also, a remnant, by way of an election of favour, hath come into being.
So then, in the present time also there is a remnant chosen by grace.
6 If, however, by favour, no longer of works; else, favour, no longer proveth to be favour!
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 seeketh after, the same, it hath not obtained: —the election, however, have obtained it, and, the rest, have been hardened; —
What then? Israel did not obtain what it was seeking. The chosen obtained it, but the rest were hardened,
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;
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 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 become a snare and a trap, a stumbling block and a retribution to them.
10 Darkened be their eyes, not to see, and, their back, do thou continually bow down.
Let their eyes be darkened so that they cannot see, and keep their backs forever bent.”
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 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 If, moreover, their fall, is the riches of a world, and their loss, the riches of nations, how much rather 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 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,
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 my own flesh, and save some from among them; —
if somehow I provoke my own people to jealousy and save some of 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 rejection means reconciliation for the world, what will their acceptance mean but life from 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.
If the dough offered as firstfruits is holy, so is the whole lump; and if the root is holy, so are the branches.
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 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 Be not boasting over the branches! Howbeit, if thou boast, it is not, thou, that bearest the root, but the root, thee!
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 Thou wilt say, then—Branches were broken out in order that, I, might he grafted in.
Yoʋ will say then, “Branches were broken off so that I could 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 were broken off because of unbelief, but yoʋ stand because of faith. So do not be arrogant, but be afraid.
21 For, if, God, hath not spared, the natural branches, neither, thee, will he spare!
For if God did not spare the natural branches, perhaps he will not spare yoʋ 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;
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 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 if they do not continue in unbelief, they will be grafted in; for God is able to graft them in again.
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 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 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;
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 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 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 And, this, for them, is the covenant from me, as soon as I take away their sins.
“And this will be my covenant with them, when I take 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;
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, not to be regretted, are the gifts and the calling of God: —
For the gifts and calling of God are irrevocable.
30 For, just as, ye, at one time had not yielded unto God, and yet now have received mercy by their refusal to yield,
Just as you were once disobedient to God but have now received mercy because of their disobedience,
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 they too have now become disobedient in order that, by the mercy shown to you, they also may receive mercy.
32 For God hath shut up all together, in a refusal to yield, in order that, upon all, he may bestow mercy. (eleēsē g1653)
For God has confined all in disobedience so that he might have mercy on all. (eleēsē g1653)
33 Oh! the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments! and untraceable his ways!
Oh the depth of the riches, wisdom, and knowledge of God! How unsearchable are 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 become his counselor?”
35 Or who hath first given unto him, and it shall be recompensed to him again?
“Or who has first given to God, that he should be repaid?”
