1 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.
1 So I ask, "God has not rejected his people, has he?" Of course not! I am an Israeli myself, a descendant of Abraham from the tribe of Benjamin.
1 I ask then: Has God totally rejected and disowned His people? Of course not! Why, I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin!
2 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,
2 God has not rejected his people whom he chose long ago. Do you not know what the Scripture says in the story about Elijah, when he pleads with God against Israel?
2 No, God has not rejected and disowned His people [whose destiny] He had marked out and appointed and foreknown from the beginning. Do you not know what the Scripture says of Elijah, how he pleads with God against Israel?
3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
3 "Lord, they have killed your prophets and demolished your altars. I am the only one left, and they are trying to take my life."
3 Lord, they have killed Your prophets; they have demolished Your altars, and I alone am left, and they seek my life.
4 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.
4 But what was the divine reply to him? "I have reserved for myself 7,000 people who have not knelt to worship Baal."
4 But what is God's reply to him? I have kept for Myself seven thousand men who have not bowed the knee to Baal!
5 Even so then at this present time also there is a remnant according to the election of grace.
5 So it is at the present time: there is a remnant, chosen by grace.
5 So too at the present time there is a remnant (a small believing minority), selected (chosen) by grace (by God's unmerited favor and graciousness).
6 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.
6 But if this is by grace, then it is no longer on the basis of actions. Otherwise, grace would no longer be grace.
6 But if it is by grace (His unmerited favor and graciousness), it is no longer conditioned on works or anything men have done. Otherwise, grace would no longer be grace [it would be meaningless].
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
7 What, then, does this mean? It means that Israel failed to obtain what it was seeking, but the selected group obtained it while the rest were hardened.
7 What then [shall we conclude]? Israel failed to obtain what it sought [God's favor by obedience to the Law]. Only the elect (those chosen few) obtained it, while the rest of them became callously indifferent (blinded, hardened, and made insensible to it).
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;) unto this day.
8 As it is written, "To this day God has put them into deep sleep. Their eyes do not see, and their ears do not hear."
8 As it is written, God gave them a spirit (an attitude) of stupor, eyes that should not see and ears that should not hear, [that has continued] down to this very day.
9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
9 And David says, "Let their table become a snare and a trap, a stumbling block and a punishment for them.
9 And David says, Let their table (their feasting, banqueting) become a snare and a trap, a pitfall and a just retribution [ rebounding like a boomerang upon them];
10 Let their eyes be darkened, that they may not see, and bow down their back alway.
10 Let their eyes be darkened so that they cannot see, and keep their backs forever bent."
10 Let their eyes be darkened (dimmed) so that they cannot see, and make them bend their back [stooping beneath their burden] forever.
11 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.
11 And so I ask, "They have not stumbled so as to fall, have they?" Of course not! On the contrary, because of their stumbling, salvation has come to the gentiles to make the Jews jealous.
11 So I ask, Have they stumbled so as to fall [to their utter spiritual ruin, irretrievably]? By no means! But through their false step and transgression salvation [has come] to the Gentiles, so as to arouse Israel [to see and feel what they forfeited] and so to make them jealous.
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 fulness?
12 Now if their stumbling means riches for the world, and if their fall means riches for the gentiles, how much more will their full participation mean!
12 Now if their stumbling (their lapse, their transgression) has so enriched the world [at large], and if [Israel's] failure means such riches for the Gentiles, think what an enrichment and greater advantage will follow their full reinstatement!
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
13 I am speaking to you gentiles. Because I am an apostle to the gentiles, I magnify my ministry
13 But now I am speaking to you who are Gentiles. Inasmuch then as I am an apostle to the Gentiles, I lay great stress on my ministry and magnify my office,
14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.
14 in the hope that I can make my people jealous and save some of them.
14 In the hope of making my fellow Jews jealous [in order to stir them up to imitate, copy, and appropriate], and thus managing to save some of them.
15 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?
15 For if their rejection results in reconciliation of the world, what will their acceptance bring but life from the dead?
15 For if their rejection and exclusion from the benefits of salvation were [overruled] for the reconciliation of a world to God, what will their acceptance and admission mean? [It will be nothing short of] life from the dead!
16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
16 If the first part of the dough is holy, so is the whole batch. If the root is holy, so are the branches.
16 Now if the first handful of dough offered as the firstfruits [Abraham and the patriarchs] is consecrated (holy), so is the whole mass [the nation of Israel]; and if the root [Abraham] is consecrated (holy), so are the branches.
17 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;
17 Now if some of the branches have been broken off, and you, a wild olive branch, have been grafted in their place to share the rich root of the olive tree,
17 But if some of the branches were broken off, while you, a wild olive shoot, were grafted in among them to share the richness [of the root and sap] of the olive tree,
18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
18 do not boast about being better than the other branches. If you boast, remember that you do not support the root, but the root supports you.
18 Do not boast over the branches and pride yourself at their expense. If you do boast and feel superior, remember it is not you that support the root, but the root [that supports] you.
19 Thou wilt say then, The branches were broken off, that I might be graffed in.
19 Then you will say, "Branches were cut off so that I could be grafted in."
19 You will say then, Branches were broken (pruned) off so that I might be grafted in!
20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
20 That's right! They were broken off because of their unbelief, but you remain only because of faith. Do not be arrogant, but be afraid!
20 That is true. But they were broken (pruned) off because of their unbelief (their lack of real faith), and you are established through faith [because you do believe]. So do not become proud and conceited, but rather stand in awe and be reverently afraid.
21 for if God did not spare the natural branches, He will not spare you, either.
21 For if God spared not the natural branches, take heed lest he also spare not thee.
21 For if God did not spare the natural branches, He will not spare you either.
21 For if God did not spare the natural branches, he certainly will not spare you, either.
21 For if God did not spare the natural branches [because of unbelief], neither will He spare you [if you are guilty of the same offense].
22 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.
22 Consider, then, the kindness and severity of God: his severity toward those who fell, but God's kindness toward you if you continue receiving his kindness. Otherwise, you too will be cut off.
22 Then note and appreciate the gracious kindness and the severity of God: severity toward those who have fallen, but God's gracious kindness to you -- "provided you continue in His grace and abide in His kindness; otherwise you too will be cut off (pruned away).
23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
23 If the Jews do not persist in their unbelief, they will be grafted in again, because God is able to graft them in.
23 And even those others [the fallen branches, Jews], if they do not persist in [clinging to] their unbelief, will be grafted in, for God has the power to graft them in again.
24 For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?
24 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?
24 For if you were cut off from your native wild olive and against nature were grafted into a cultivated olive tree, how much more will these—the natural branches—be grafted into their own olive tree?
24 After all, if you were cut off from what is naturally a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much easier it will be for these natural branches to be grafted back into their own olive tree!
24 For if you have been cut from what is by nature a wild olive tree, and against nature grafted into a cultivated olive tree, how much easier will it be to graft these natural [branches] back on [the original parent stock of] their own olive tree.
25 For (AL)I do not want you, brethren, to be uninformed of this (AM)mystery—so that you will not be (AN)wise in your own estimation—that a partial (AO)hardening has happened to Israel until the (AP)fullness of the Gentiles has come in;
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 is happened to Israel, until the fulness of the Gentiles be come in.
25 So that you will not be conceited,(AF) brothers, I do not want you to be unaware(AG) of this mystery:(AH) A partial hardening has come to Israel(AI) until the full number of the Gentiles has come in.(AJ)
25 For I want to let you know about this secret, brothers, so that you will not claim to be wiser than you are: Stubbornness has come to part of Israel until the full number of the gentiles comes to faith.
25 Lest you be self-opinionated (wise in your own conceits), I do not want you to miss this hidden truth and mystery, brethren: a hardening (insensibility) has [temporarily] befallen a part of Israel [to last] until the full number of the ingathering of the Gentiles has 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:
26 In this way, all Israel will be saved, as it is written, "The Deliverer will come from Zion; he will remove ungodliness from Jacob.
26 And so all Israel will be saved. As it is written, The Deliverer will come from Zion, He will banish ungodliness from Jacob.
27 For this is my covenant unto them, when I shall take away their sins.
27 This is my covenant with them when I take away their sins."
27 And this will be My covenant (My agreement) with them when I shall take away their sins.
28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
28 As far as the gospel is concerned, they are enemies for your sake, but as far as election is concerned, they are loved for the sake of their ancestors.
28 From the point of view of the Gospel (good news), they [the Jews, at present] are enemies [of God], which is for your advantage and benefit. But from the point of view of God's choice (of election, of divine selection), they are still the beloved (dear to Him) for the sake of their forefathers.
29 For the gifts and calling of God are without repentance.
29 For God's gifts and calling never change.
29 For God's gifts and His call are irrevocable. [He never withdraws them when once they are given, and He does not change His mind about those to whom He gives His grace or to whom He sends His call.]
30 For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
30 As you once disobeyed God, but now have received mercy through their disobedience,
30 For just as you disobeyed God in the past but now have received his mercy because of their disobedience,
30 Just as you were once disobedient and rebellious toward God but now have obtained [His] mercy, through their disobedience,
31 so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy.
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
31 so they, too, have now disobeyed. As a result, they may receive mercy because of the mercy shown to you.
31 So they also now are being disobedient [when you are receiving mercy], that they in turn may one day, through the mercy you are enjoying, also receive mercy [that they may share the mercy which has been shown to you -- "through you as messengers of the Gospel to them].
32 For God hath concluded them all in unbelief, that he might have mercy upon all.
32 For God has locked all people in the prison of their own disobedience so that he may have mercy on them all.
32 For God has consigned (penned up) all men to disobedience, only that He may have mercy on them all [alike].
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!
33 O how deep are God's riches, and wisdom, and knowledge! How unfathomable are his decisions and unexplainable are his ways!
33 Oh, the depth of the riches and wisdom and knowledge of God! How unfathomable (inscrutable, unsearchable) are His judgments (His decisions)! And how untraceable (mysterious, undiscoverable) are His ways (His methods, His paths)!
34 For who hath known the mind of the Lord? or who hath been his counseller?
34 Who has known the mind of the Lord? Or who has become his advisor?
34 For who has known the mind of the Lord and who has understood His thoughts, or who has [ever] been His counselor?
35 Or who hath first given to him, and it shall be recompensed unto him again?
35 Or who has given him something only to have him pay it back?"
35 Or who has first given God anything that he might be paid back or that he could claim a recompense?
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
36 For all things are from him, by him, and for him. Glory belongs to him forever! Amen.
36 For from Him and through Him and to Him are all things. [For all things originate with Him and come from Him; all things live through Him, and all things center in and tend to consummate and to end in Him.] To Him be glory forever! Amen (so be it).
Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers.
International Standard Version Copyright © 1996-2008 by the ISV Foundation.
New American Standard Bible Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org