Romans 11 Parallel Bible Translations

Romans 11 ▼
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1 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. 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, of the tribe of Benjamin.
2 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: 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,
3 “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me|? “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.
4 And what was God’s answer to him? “I have reserved for myself seven thousand 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 the image of Baal.
5 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. Even so then at this present time also there is a remnant according to the election of grace.
6 And if by grace, then it cannot be based on works; if it were, 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 is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
7 What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but 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
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.
9 And David says: “May their table become a snare and a trap, a stumbling block and a retribution for 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:
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.
11 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. 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 rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
12 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! 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 be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
13 I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in 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:
14 in the hope that I may somehow arouse my own people to envy 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 them which are my flesh, and might save some of them.
15 For if their rejection brought reconciliation to 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 be the reconciling of the world, what shall the receiving of them be, but life from the dead?
16 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. 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 be holy, the lump is also holy: and if the root be holy, so are the branches.
17 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, 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;
18 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. 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.
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.
20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 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:
21 For if God did not spare the natural branches, he will 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, take heed lest he also spare not thee.
22 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. 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 his goodness: otherwise thou also shalt 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.
24 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! 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 branches, be graffed into their own olive tree?
25 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, 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.
26 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. 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:
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 is my covenant unto them, when I shall take away their sins.
28 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, 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, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
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 are without repentance.
30 Just as you who were at one time disobedient to God have now received mercy as a result of 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:
31 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. 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.
32 For God has bound everyone over to disobedience so that he may have mercy on them all. 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.
33 Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 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 are his judgments, and his ways past finding 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?
35 “Who has ever given to God, that God should repay them?” “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?
36 For from him and through him and for 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, are all things: to whom be glory for ever. Amen.
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