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A Remnant of Israel
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.
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.
Israel’s Rejection Not Total
I say then, has God cast away His people? Certainly not! 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? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
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?
God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying,
Lord, they have killed thy prophets, they have dug down thine altars; and *I* have been left alone, and they seek my life.
“Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”?
But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.
But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
Thus, then, in the present time also there has been a remnant according to election of grace.
Even so then, at this present time there is a remnant according to the election of grace.
But if by grace, no longer of works: since [otherwise] grace is no more grace.
What [is it] then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,
What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded.
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.
Just as it is written:
“God has given them a spirit of stupor,
Eyes that they should not see
And ears that they should not hear,
To this very day.”
“God has given them a spirit of stupor,
Eyes that they should not see
And ears that they should not hear,
To this very day.”
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:
And David says:
“Let their table become a snare and a trap,
A stumbling block and a recompense to them.
“Let their table become a snare and a trap,
A stumbling block and a recompense to them.
let their eyes be darkened not to see, and bow down their back alway.
Let their eyes be darkened, so that they do not see,
And bow down their back always.”
And bow down their back always.”
The Ingrafting of the Gentiles
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.
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.
But if their fall [be the] world's wealth, and their loss [the] wealth of [the] nations, how much rather their fulness?
For I speak to you, the nations, inasmuch as *I* am apostle of nations, I glorify my ministry;
For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry,
if by any means I shall provoke to jealousy [them which are] my flesh, and shall save some from among them.
if by any means I may provoke to jealousy those who are my flesh and save some of them.
For if their casting away [be the] world's reconciliation, what [their] reception but life from among [the] dead?
For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?
Now if the first-fruit [be] holy, the lump also; and if the root [be] holy, the branches also.
For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches.
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,
boast not against the branches; but if thou boast, [it is] not *thou* bearest the root, but the root thee.
do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.
Thou wilt say then, The branches have been broken out in order that *I* might be grafted in.
You will say then, “Branches were broken off that I might be grafted in.”
Right: they have been broken out through unbelief, and *thou* standest through faith. Be not high-minded, but fear:
Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.
if God indeed has not spared the natural branches; lest it might be he spare not thee either.
For if God did not spare the natural branches, He may not spare you either.
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.
And *they* too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.
And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.
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?
For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?
All Israel Shall Be Saved
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;
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;
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.
And this is the covenant from me to them, when I shall have taken away their sins.
For this is My covenant with them,
When I take away their sins.”
When I take away their sins.”
As regards the glad tidings, [they are] enemies on your account; but as regards election, beloved on account of the fathers.
Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
For the gifts and the calling of God [are] not subject to repentance.
For the gifts and the calling of God are irrevocable.
For as indeed *ye* [also] once have not believed in God, but now have been objects of mercy through the unbelief of *these*;
For as you were once disobedient to God, yet have now obtained mercy through their disobedience,
so these also have now not believed in your mercy, in order that *they* also may be objects of mercy.
even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.
For God hath shut up together all in unbelief, in order that he might shew mercy to all.
Doxology
O depth of riches both of [the] 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!
Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
For who has known [the] mind of [the] Lord, or who has been his counsellor?
“For who has known the mind of the Lord?
Or who has become His counselor?”
Or who has become His counselor?”
or who has first given to him, and it shall be rendered to him?
“Or who has first given to Him
And it shall be repaid to him?”
And it shall be repaid to him?”