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 say then, did God reject his people? May it never be. 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, whom he foreknew. Do you not know what the scripture says about Elijah, how he pleaded 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. I alone am left, and they are seeking 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 what does God's answer say to him? “I have reserved for myself seven thousand men who have not bent 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 because of the choice 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.
But if it is by grace, it is no longer by works. Otherwise grace would no longer be 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? The thing that Israel was seeking, it did not obtain, but the chosen 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.
It is just as it is written: “God has given them a spirit of dullness, eyes so that they should not see, and ears so 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:
Then David says, “Let their table become a net and a trap, a stumbling block and a retribution for 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 may not see, and bend their backs 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 say then, “Did they stumble so as to fall?” May it never be. Instead, by their failure, salvation has come to the Gentiles, in order 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 failure is the riches of the world, and if their loss is the riches of the Gentiles, how much greater will their completion be?
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
But now I am speaking to you Gentiles, and as long as I am an apostle to the Gentiles, I take pride in my ministry.
14 If by any means I may incite to emulation [them who are] my flesh, and may save some of them.
Perhaps I will provoke to jealousy those who are of my own flesh. Perhaps we will 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 their rejection means the reconciliation of the world, what will 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 firstfruits are reserved, so is the lump of dough. If the root is reserved, 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, if you, a wild olive branch, were grafted in among them, and if you shared with them in 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 do boast, it is not you who supports the root, but the root that 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 so 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:
That is true. Because of their unbelief they were broken off, but you stand firm because of your faith. Do not think too highly of yourself, 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.
Look at, then, the kind actions and the severity of God: severity came on the Jews who fell, but God's kindness comes on you, if you continue in his kindness. 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.
And even they, 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 what is by nature a wild olive tree, and contrary to nature were grafted into a good olive tree, how much more will these Jews, who are the natural branches, be grafted back 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 want you to be uninformed, brothers, of this mystery, in order that you will not be wise in your own thinking. This mystery is that a partial hardening has occurred in Israel, until the completion of the Gentiles 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:
Thus all Israel will be saved, just as it is written: “Out of Zion will come the Deliverer. He will remove ungodliness from Jacob,
27 For this [is] my covenant to them, when I shall take away their sins.
and this will be my covenant with 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.
As far as the gospel is concerned, they are enemies for your sake. But as far as election is concerned, they are beloved because of their forefathers.
29 For the gifts and calling of God [are] without repentance.
For the gifts and the call of God are unchangeable.
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief;
For you were formerly disobedient to God, but now you have received mercy because of their disobedience.
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
In the same way, now these Jews have been disobedient. The result was that by the mercy shown to you they may also now receive mercy.
For God has shut up all into disobedience, in order that he might show 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 beyond discovering!
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 become his advisor?
35 Or who hath first given to him, and it shall be recompensed to him again?
Or who has first given anything to God, that God must repay him?”
