Romans 11
1 I say then, Hath God cast away his people? By no means. 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 Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know ye not what the scripture saith of Elijah? how he maketh intercession to God against Israel, saying,
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:
3 Lord, they have killed thy prophets, and digged down thy altars; and I am 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 saith the answer of God to him? I have reserved to myself seven thousand men, who have not bowed the knee to Baal.
But how does God answer him? "I have kept for myself seven thousand people, who have not bowed the knee to Baal."
5 Even so then at this present time also there is a remnant according to the election of grace.
Even so then at this present time also there is a remnant according to the election of grace.
6 And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if of works, then is it no more grace: otherwise work is no more work.
And if by grace, then it is no longer of works; otherwise grace is no longer grace.
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
What then? That which Israel 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 hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; ) to 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 saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompense to them:
David 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, that they may not see, and bow down their back always.
Let their eyes be darkened, so that they can't see, and their backs be bent continually."
11 I say then, Have they stumbled that they should fall? By no means: but [rather] through their fall salvation [is come] to the Gentiles, 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 Now if the fall of them [be] the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?
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 Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
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 may incite to emulation [them who are] my flesh, and may save some of them.
if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 For if the rejection of them [be] the reconciling of the world, what [shall] the receiving [of them be], but life from 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 For if the first fruit [is] holy, the lump [is] also [holy]: and if the root [is] holy, so [are] the branches.
If the first part is holy, so is the whole batch. If the root is holy, so are the branches.
17 And if some of the branches be broken off, and thou, being a wild olive-tree, art ingrafted among them, and with them partakest of the root and 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 boastest, thou bearest not 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 were broken off, that I might be ingrafted.
You will say then, "Branches were broken off, that I might be grafted in."
20 Well; because of unbelief they were broken off, and thou standest by 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 For if God spared not the natural branches, [take heed] lest he also spare not thee.
for if God did not spare the natural branches, neither will he spare you.
22 Behold therefore the goodness and severity of God: on them who fell, severity; but towards thee, goodness, if thou shalt continue in [his] goodness: otherwise thou also shalt be cut off.
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 also, if they abide not still in unbelief, shall be ingrafted: for God is able to ingraft them again.
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 wast cut out of the olive-tree which is wild by nature, and wast ingrafted contrary to nature into a good olive-tree; how much more shall these, which are the natural [branches], 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 would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part hath happened to Israel, until the fullness of the Gentiles shall 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 Israel, until the fullness of the non-Jews has come in,
26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
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.
27 For this [is] my covenant to them, when I shall take away their sins.
This is my covenant to them, when I will take away their sins."
28 As concerning the gospel, [they are] enemies for your sakes: but as concerning the election, [they are] beloved for the father's sakes.
Concerning the gospel, they are enemies for your sake. But concerning the election, they are loved for the fathers' sake.
29 For the gifts and calling of God [are] without repentance.
For the gifts and the calling of God are irrevocable.
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief;
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
even so these also have now been disobedient, that by the mercy shown to you they may now also obtain mercy.
For God has bound everyone over to disobedience, that he might have mercy on all. (eleēsē g1653)
33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!
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 hath known the mind of the Lord? or who hath been his counselor?
For "Who has known the mind of the Lord, or who has been his counselor?"
35 Or who hath first given to him, and it shall be recompensed to him again?
"Or who has first given to him, and it will be repaid to him again?"
