Romans 11 Parallel Bible Translations

Romans 11 ▼
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1 I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, <i>of</i> the tribe of Benjamin. I say then, God has not rejected His people, has He? Far from it! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
2 God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in <i>the passage about</i> Elijah, how he pleads with God against Israel? God did not reject his people, whom he foreknew. Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel:
3 “Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well” “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. “Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.” “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me|?
4 And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to <i>the image of</i> Baal. But what is the divine response to him? “I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.”
5 In the same way, at the present time there is a remnant chosen by grace. So too at the present time there is a remnant, chosen by grace. Even so then at this present time also there is a remnant according to the election of grace. In the same way then, there has also come to be at the present time a remnant according to <i>God’s</i> gracious choice. So too, at the present time there is a remnant chosen by grace.
6 And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. And if by grace, then <i>is it</i> no more of works: otherwise grace is no more grace. But if <i>it be</i> of works, then is it no more grace: otherwise work is no more work. But if <i>it is</i> by grace, <i>it is</i> no longer on the basis of works, since <i>otherwise</i> grace is no longer grace. And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.
7 What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened, What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened; What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened,
8 as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.” as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” (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;) unto this day. just as it is written: “GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.” as it is written: “God gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.”
9 And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them. And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: And David says, “MAY THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM. And David says: “May their table become a snare and a trap, a stumbling block and a retribution for them.
10 May their eyes be darkened so they cannot see, and their backs be bent forever.” let their eyes be darkened so that they cannot see, and bend their backs forever.” Let their eyes be darkened, that they may not see, and bow down their back alway. “MAY THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS CONTINUALLY.” May their eyes be darkened so they cannot see, and their backs be bent forever.”
11 I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous. So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. I say then, Have they stumbled that they should fall? God forbid: but <i>rather</i> through their fall salvation <i>is come</i> unto the Gentiles, for to provoke them to jealousy. I say then, they did not stumble so as to fall, did they? Far from it! But by their wrongdoing salvation <i>has come</i> to the Gentiles, to make them jealous. Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious.
12 But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring! Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! Now if the fall of them <i>be</i> the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? Now if their wrongdoing <i>proves to be</i> riches for the world, and their failure, riches for the Gentiles, how much more <i>will</i> their fulfillment <i>be!</i> But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!
13 I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: But I am speaking to you who are Gentiles. Therefore insofar as I am an apostle of Gentiles, I magnify my ministry I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in my ministry
14 in the hope that I may provoke my own people to jealousy and save some of them. in order somehow to make my fellow Jews jealous, and thus save some of them. If by any means I may provoke to emulation <i>them which are</i> my flesh, and might save some of them. if somehow I may move my own people to jealousy and save some of them. in the hope that I may somehow arouse my own people to envy and save some of them.
15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? For if the casting away of them <i>be</i> the reconciling of the world, what <i>shall</i> the receiving <i>of them be</i>, but life from the dead? For if their rejection <i>proves to be</i> the reconciliation of the world, what <i>will their</i> acceptance <i>be</i> but life from the dead? For if their rejection brought reconciliation to the world, what will their acceptance be but life from the dead?
16 If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches. If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. For if the firstfruit <i>be</i> holy, the lump <i>is</i> also <i>holy</i>: and if the root <i>be</i> holy, so <i>are</i> the branches. If the first piece <i>of dough</i> is holy, the lump is also; and if the root is holy, the branches are as well. If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches.
17 Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root, But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in 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, If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,
18 do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you. do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. do not be arrogant toward the branches; but if you are arrogant, <i>remember that</i> it is not you who supports the root, but the root <i>supports</i> you. do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you.
19 You will say then, “Branches were broken off so that I could be grafted in. Then you will say, “Branches were broken off so that I might be grafted in.” Thou wilt say then, The branches were broken off, that I might be graffed in. You will say then, “Branches were broken off so that I might be grafted in.” You will say then, “Branches were broken off so that I could be grafted in.”
20 That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid. That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.
21 For if God did not spare the natural branches, He will certainly not spare you either. For if God did not spare the natural branches, neither will he spare you. For if God spared not the natural branches, <i>take heed</i> lest he also spare not thee. for if God did not spare the natural branches, He will not spare you, either. For if God did not spare the natural branches, he will not spare you either.
22 Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in <i>his</i> goodness: otherwise thou also shalt be cut off. See then the kindness and severity of God: to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; for otherwise you too will be cut off. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off.
23 And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
24 For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree! For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural <i>branches</i>, be graffed into their own olive tree? For if you were cut off from what is by nature a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much more will these who are the natural <i>branches</i> be grafted into their own olive tree? After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!
25 I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 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 is happened to Israel, until the fulness of the Gentiles be come in. For I do not want you, brothers <i>and sisters,</i> to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in,
26 And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob. And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; 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; just as it is written: “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” and in this way all Israel will be saved. As it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.
27 And this is My covenant with them when I take away their sins.” “and this will be my covenant with them when I take away their sins.” For this <i>is</i> my covenant unto them, when I shall take away their sins. “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” And this is my covenant with them when I take away their sins.”
28 Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs. As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. As concerning the gospel, <i>they are</i> enemies for your sakes: but as touching the election, <i>they are</i> beloved for the fathers' sakes. In relation to the gospel <i>they are</i> enemies on your account, but in relation to <i>God’s</i> choice <i>they are</i> beloved on account of the fathers; As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs,
29 For God’s gifts and His call are irrevocable. For the gifts and the calling of God are irrevocable. For the gifts and calling of God <i>are</i> without repentance. for the gifts and the calling of God are irrevocable. for God’s gifts and his call are irrevocable.
30 Just as you who formerly disobeyed God have now received mercy through their disobedience, For just as you were at one time disobedient to God but now have received mercy because of their disobedience, For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience,
31 so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you. so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. Even so have these also now not believed, that through your mercy they also may obtain mercy. so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you.
32 For God has consigned everyone to disobedience so that He may have mercy on everyone. For God has consigned all to disobedience, that he may have mercy on all. For God hath concluded them all in unbelief, that he might have mercy upon all. For God has shut up all in disobedience, so that He may show mercy to all. For God has bound everyone over to disobedience so that he may have mercy on them all.
33 O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! O the depth of the riches both of the wisdom and knowledge of God! how unsearchable <i>are</i> his judgments, and his ways past finding out! Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!
34 “Who has known the mind of the Lord? Or who has been His counselor?” “For who has known the mind of the Lord, or who has been his counselor?” For who hath known the mind of the Lord? or who hath been his counseller? For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? “Who has known the mind of the Lord? Or who has been his counselor?”
35 “Who has first given to God, that God should repay him?” “Or who has given a gift to him that he might be repaid?” Or who hath first given to him, and it shall be recompensed unto him again? Or WHO HAS FIRST GIVEN TO HIM, THAT IT WOULD BE PAID BACK TO HIM? “Who has ever given to God, that God should repay them?”
36 For from Him and through Him and to Him are all things. To Him be the glory forever! Amen. For from him and through him and to him are all things. To him be glory forever. Amen. For of him, and through him, and to him, <i>are</i> all things: to whom <i>be</i> glory for ever. Amen. For from Him, and through Him, and to Him are all things. To Him <i>be</i> the glory forever. Amen. For from him and through him and for him are all things. To him be the glory forever! Amen.
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