Romans 11 Parallel Bible Translations

Romans 11 ▼
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1 You will say then, hath God discarded his people? by no means, for I my self am an Israelite, of the posterity of Abraham, of 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 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 hath not discarded his people whom he formerly approv'd, don't you know what the scripture says of Elias? how he complain'd 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 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 in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." “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 your prophets and torn down your altars; I am the only one left, and they are trying to kill me|?
4 but what said the oracle to him? "I have reserved to my self 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.” 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 like manner at this time there is also a remnant chosen by the divine favour; So too at the present time there is a remnant, chosen by grace. So too, at the present time there is a remnant chosen by grace.
6 and if it be by favour, it is not upon the account of merit, for then mercy would not be mercy. 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 it cannot be based on works; if it were, grace would no longer be grace.
7 "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, What then? Israel failed to obtain what it was seeking. The elect obtained it, but 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 hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." 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.” 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, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; And David says: “May their table become a snare and a trap, a stumbling block and a retribution for them.
10 let their eyes be darkned, so as not to see, and let their back be continually bowed down." let their eyes be darkened so that they cannot see, and bend their backs forever.” May their eyes be darkened so they cannot see, and their backs be bent forever.”
11 You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. 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. 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 now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? 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! 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 this concerns you Gentiles, for as I am the apostle of the Gentiles, I should do honour to my character, Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the 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 if I could by any means excite the emulation of my dear countrymen, in order to save some. in order somehow to make my fellow Jews jealous, and thus 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 by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? For if their rejection means the reconciliation of the world, what will their acceptance mean 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 Now if the first-fruits be holy, so is the whole product: and if the root be 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. 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 if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; 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, 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 don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. 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. 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, "the branches were broken off, that I might be grafted in." Then you will say, “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 well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.
21 lest God should not spare you, since he did not spare even the natural branches. For if God did not spare the natural branches, neither will he spare you. For if God did not spare the natural branches, he will not spare you either.
22 consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt 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. 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 nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can 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 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 taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are 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. 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 would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully 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. 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 then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. 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 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 for this is my covenant with them, that I shall take away their sins." “and this will be my covenant with them when I take away their sins.” And this is my covenant with them when I take away their sins.”
28 Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 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 the divine gifts and vocation are irrevocable. For the gifts and the calling of God are irrevocable. for God’s gifts and his call are irrevocable.
30 as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: For just as you were at one time disobedient to God but now have received 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 the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. so they too have now been disobedient in order that by the mercy shown to you they also may now receive 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 hath manifested to all the disobedient, that he would have mercy upon all. For God has consigned all to disobedience, that he may have mercy on all. For God has bound everyone over to disobedience so that he may have mercy on them all.
33 O the depth of the divine goodness, wisdom, and contrivance! how impenetrable are his decrees, and his ways past finding out! Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable 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 for who hath known the mind of the Lord, or who hath been his counsellor? “For who has known the mind of the Lord, or who has been his counselor?” “Who has known the mind of the Lord? Or who has been his counselor?”
35 who hath given any thing to him, and he will repay it? “Or who has given a gift to him that he might be repaid?” “Who has ever given to God, that God should repay them?”
36 for of him, and through him, and in him are all things: to whom be glory for ever. Amen. For from him and through him and to him are all things. To him be 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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