The ones left
So I ask: has God cast off his people? Absolutely not. Because I am an Israelite myself, from the offspring of Abraham, of the tribe of Benjamin. God hasn't cast off his people, whom he foreknew. Don't you know what the scripture says about Elias — how he pleads with God against Israel, saying, Lord, they have killed your prophets and torn down your altars. I am the only one left, and they are trying to kill me. But what was God's answer to him? I have kept seven thousand men for myself, who haven't bowed the knee to Baal. So in the same way, at this present time there are still some left, chosen by grace. And if it is by grace, then it is no longer by works. Otherwise grace is no longer grace. But if it is by works, then it is no longer grace. Otherwise work is no longer work. What then? Israel didn't obtain what it was after. The chosen obtained it, and the rest were hardened. As it is written: God gave them a spirit of stupor, eyes that don't see and ears that don't hear, right up to this day. And David says: Let their table become a snare and a trap, a stumbling block and a repayment to them. Let their eyes be darkened so they can't see, and let their backs be bent forever. So I ask: did they stumble so as to fall for good? Absolutely not. But through their fall salvation has come to the Gentiles, to make Israel jealous. Now if their fall means riches for the world, and their loss means riches for the Gentiles, how much more will their full number mean.
So I say, has God thrown off his people? God forbid. Because I'm an Israelite too, of the offspring of Abraham, of the tribe of Benjamin. God hasn't thrown off his people who he knew before. Don't you know what the scripture says about Elijah, how he pleads with God against Israel: Lord, they've killed your prophets and dug down your altars. And I'm left alone, and they look for my life. But what does God's answer say to him? I've kept for myself seven thousand men who haven't bowed the knee to Baal. That's how at this present time too there's a remainder according to the choosing of grace. And if by grace, then it isn't any more of works. Or else grace isn't grace any more. But if it's of works, then it isn't grace any more. Or else work isn't work any more. What then? Israel hasn't got what it looks for. But the chosen have got it, and the rest were blinded. (As it's written: God has given them the spirit of deep sleep, eyes so they shouldn't see and ears so they shouldn't hear, right to this day.) And David says: Let their table turn into a trap and a net and a stumbling block and paying back to them. Let their eyes go dark, so they can't see. And bow down their back always. So I say, have they stumbled so they should fall? God forbid. But rather through their fall salvation has come to the nations, to make them jealous. Now if their fall is the riches of the world, and their loss the riches of the nations, how much more their fullness?
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. 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, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 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. Even so then at this present time also there is a remnant according to the election of 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. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (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. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway. 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. 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?
So I ask: has God cast off his people? Absolutely not. Because I am an Israelite myself, from the offspring of Abraham, of the tribe of Benjamin.
So I say, has God thrown off his people? God forbid. Because I'm an Israelite too, of the offspring of Abraham, 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.
God hasn't cast off his people, whom he foreknew. Don't you know what the scripture says about Elias — how he pleads with God against Israel, saying,
God hasn't thrown off his people who he knew before. Don't you know what the scripture says about Elijah, how he pleads with 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,
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've killed your prophets and dug down your altars. And I'm left alone, and they look for my life.
Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
But what was God's answer to him? I have kept seven thousand men for myself, who haven't bowed the knee to Baal.
But what does God's answer say to him? I've kept for myself seven thousand men who haven't 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.
So in the same way, at this present time there are still some left, chosen by grace.
That's how at this present time too there's a remainder according to the choosing of grace.
Even so then at this present time also there is a remnant according to the election of grace.
And if it is by grace, then it is no longer by works. Otherwise grace is no longer grace. But if it is by works, then it is no longer grace. Otherwise work is no longer work.
And if by grace, then it isn't any more of works. Or else grace isn't grace any more. But if it's of works, then it isn't grace any more. Or else work isn't work any more.
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.
What then? Israel didn't obtain what it was after. The chosen obtained it, and the rest were hardened.
What then? Israel hasn't got what it looks for. But the chosen have got it, and the rest were blinded.
What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
As it is written: God gave them a spirit of stupor, eyes that don't see and ears that don't hear, right up to this day.
(As it's written: God has given them the spirit of deep sleep, eyes so they shouldn't see and ears so they shouldn't hear, right to this 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.
And David says: Let their table become a snare and a trap, a stumbling block and a repayment to them.
And David says: Let their table turn into a trap and a net and a stumbling block and paying back to them.
And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
Let their eyes be darkened so they can't see, and let their backs be bent forever.
Let their eyes go dark, so they can't see. And bow down their back always.
Let their eyes be darkened, that they may not see, and bow down their back alway.
So I ask: did they stumble so as to fall for good? Absolutely not. But through their fall salvation has come to the Gentiles, to make Israel jealous.
So I say, have they stumbled so they should fall? God forbid. But rather through their fall salvation has come to the nations, to make them 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.
Now if their fall means riches for the world, and their loss means riches for the Gentiles, how much more will their full number mean.
Now if their fall is the riches of the world, and their loss the riches of the nations, how much more their fullness?
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?
The olive tree
I am speaking to you Gentiles. Since I am the apostle to the Gentiles, I make much of my ministry, hoping somehow to stir my own flesh and blood to jealousy and save some of them. Because if their being cast away means the reconciling of the world, what will their acceptance mean but life from the dead? If the firstfruits are holy, so is the whole batch. And if the root is holy, so are the branches. And if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and now share the root and the richness of the olive tree, then don't boast against the branches. And if you do boast, remember: you don't hold up the root — the root holds you up. You will say then, The branches were broken off so I could be grafted in. Fair enough. They were broken off because of unbelief, and you stand by faith. So don't get above yourself. Be afraid instead. Because if God didn't spare the natural branches, he won't spare you either. So look at the goodness and the severity of God: severity toward those who fell, but goodness toward you — if you continue in his goodness. Otherwise you too will be cut off. And they too, if they don't stay in unbelief, will be grafted in. Because God is able to graft them in again. For if you were cut out of an olive tree that is wild by nature, and grafted against nature into a cultivated olive tree, how much more will these natural branches be grafted into their own olive tree.
Because I speak to you nations, since I'm the apostle of the nations, I make much of my service. If by any means I can make my own flesh jealous and can save some of them. Because if the casting away of them is the bringing back of the world, what'll the taking of them be but life from the dead? Because if the firstfruit is holy, the lump is too. And if the root is holy, so are the branches. And if some of the branches are broken off, and you, being a wild olive tree, were grafted in among them, and with them share the root and fatness of the olive tree — don't boast against the branches. But if you boast, you don't carry the root, but the root carries you. You'll say then: The branches were broken off, so I could be grafted in. Well. Because of unbelief they were broken off, and you stand by faith. Don't be high-minded, but fear. Because if God didn't spare the natural branches, watch out in case he doesn't spare you either. Look then at the goodness and hardness of God. On the ones who fell, hardness. But towards you, goodness, if you go on in his goodness. Or else you'll be cut off too. And they too, if they don't stay in unbelief, will be grafted in. Because God is able to graft them in again. Because if you were cut out of the olive tree that's wild by nature and were grafted against nature into a good olive tree, how much more will these, who are the natural branches, be grafted into their own olive tree?
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. 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? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 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; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. 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. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 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?
I am speaking to you Gentiles. Since I am the apostle to the Gentiles, I make much of my ministry,
Because I speak to you nations, since I'm the apostle of the nations, I make much of my service.
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
hoping somehow to stir my own flesh and blood to jealousy and save some of them.
If by any means I can make my own flesh jealous and can save some of them.
If by any means I may provoke to emulation them which are my flesh, and might save some of them.
Because if their being cast away means the reconciling of the world, what will their acceptance mean but life from the dead?
Because if the casting away of them is the bringing back of the world, what'll the taking of them be 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?
If the firstfruits are holy, so is the whole batch. And if the root is holy, so are the branches.
Because if the firstfruit is holy, the lump is too. 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.
And if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and now share the root and the richness of the olive tree,
And if some of the branches are broken off, and you, being a wild olive tree, were grafted in among them, and with them share the root and fatness 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;
then don't boast against the branches. And if you do boast, remember: you don't hold up the root — the root holds you up.
don't boast against the branches. But if you boast, you don't carry the root, but the root carries you.
Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
You will say then, The branches were broken off so I could be grafted in.
You'll say then: The branches were broken off, so I could be grafted in.
Thou wilt say then, The branches were broken off, that I might be graffed in.
Fair enough. They were broken off because of unbelief, and you stand by faith. So don't get above yourself. Be afraid instead.
Well. Because of unbelief they were broken off, and you stand by faith. Don't be high-minded, but fear.
Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Because if God didn't spare the natural branches, he won't spare you either.
Because if God didn't spare the natural branches, watch out in case he doesn't spare you either.
For if God spared not the natural branches, take heed lest he also spare not thee.
So look at the goodness and the severity of God: severity toward those who fell, but goodness toward you — if you continue in his goodness. Otherwise you too will be cut off.
Look then at the goodness and hardness of God. On the ones who fell, hardness. But towards you, goodness, if you go on in his goodness. Or else you'll be cut off too.
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.
And they too, if they don't stay in unbelief, will be grafted in. Because God is able 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.
For if you were cut out of an olive tree that is wild by nature, and grafted against nature into a cultivated olive tree, how much more will these natural branches be grafted into their own olive tree.
Because if you were cut out of the olive tree that's wild by nature and were grafted against nature into a good olive tree, how much more will these, who are the natural branches, be grafted 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?
The depth of the riches
Because I don't want you in the dark about this mystery, brothers, in case you get wise in your own eyes: a hardening in part has come on Israel, until the full number of the Gentiles has come in. And so all Israel will be saved, as it is written: The Deliverer will come out of Sion, and will turn ungodliness away from Jacob. And this is my covenant with them, when I take away their sins. As far as the gospel goes, they are enemies for your sake. But as far as God's choosing goes, they are loved for the sake of the fathers. Because the gifts and the calling of God are never taken back. For just as you were once disobedient to God, and have now received mercy through their disobedience, so they too have now been disobedient, so that through the mercy shown to you they too may receive mercy. Because God has shut up all of them in disobedience, so he might have mercy on all of them. O the depth of the riches, both of the wisdom and the knowledge of God. How unsearchable are his judgements, and his ways past finding out. For who has known the mind of the Lord? Or who has been his counsellor? Or who has ever given to him, so that it should be paid back to him? Because from him and through him and to him are all things. To him be glory forever. Amen.
Because I don't want you to be without knowing this secret, brothers, in case you should be wise in your own thinking — that blindness in part has happened to Israel, till the fullness of the nations has come in. And so all Israel will be saved. As it's written: There'll come out of Zion the Deliverer, and he'll turn away godlessness from Jacob. Because this is my covenant with them, when I take away their sins. About the good news they're enemies for your sakes. But about the choosing they're beloved for the fathers' sakes. Because the gifts and calling of God are without being taken back. Because the way you in times past haven't believed God, but have now got mercy through their unbelief — that's how these too haven't believed now, so through your mercy they can get mercy too. Because God has shut them all up in unbelief, so he could have mercy on all. Oh, the depth of the riches both of the wisdom and knowledge of God. How past searching out are his judgments and his ways past finding out. Because who's known the mind of the Lord? Or who's been his counsellor? Or who's first given to him, and it'll be paid back to him again? Because of him and through him and to him are all things. To him be glory forever. Amen.
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. 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: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. 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! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Because I don't want you in the dark about this mystery, brothers, in case you get wise in your own eyes: a hardening in part has come on Israel, until the full number of the Gentiles has come in.
Because I don't want you to be without knowing this secret, brothers, in case you should be wise in your own thinking — that blindness in part has happened to Israel, till the fullness of the nations 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.
And so all Israel will be saved, as it is written: The Deliverer will come out of Sion, and will turn ungodliness away from Jacob.
And so all Israel will be saved. As it's written: There'll come out of Zion the Deliverer, and he'll turn away godlessness 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 this is my covenant with them, when I take away their sins.
Because this is my covenant with them, when I take away their sins.
For this is my covenant unto them, when I shall take away their sins.
As far as the gospel goes, they are enemies for your sake. But as far as God's choosing goes, they are loved for the sake of the fathers.
About the good news they're enemies for your sakes. But about the choosing they're beloved for the fathers' sakes.
As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.
Because the gifts and the calling of God are never taken back.
Because the gifts and calling of God are without being taken back.
For the gifts and calling of God are without repentance.
For just as you were once disobedient to God, and have now received mercy through their disobedience,
Because the way you in times past haven't believed God, but have now got mercy through their unbelief —
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
so they too have now been disobedient, so that through the mercy shown to you they too may receive mercy.
that's how these too haven't believed now, so through your mercy they can get mercy too.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
Because God has shut up all of them in disobedience, so he might have mercy on all of them.
Because God has shut them all up in unbelief, so he could have mercy on all.
For God hath concluded them all in unbelief, that he might have mercy upon all.
O the depth of the riches, both of the wisdom and the knowledge of God. How unsearchable are his judgements, and his ways past finding out.
Oh, the depth of the riches both of the wisdom and knowledge of God. How past searching out are his judgments and his ways past finding out.
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!
For who has known the mind of the Lord? Or who has been his counsellor?
Because who's known the mind of the Lord? Or who's been his counsellor?
For who hath known the mind of the Lord? or who hath been his counsellor?
Or who has ever given to him, so that it should be paid back to him?
Or who's first given to him, and it'll be paid back to him again?
Or who hath first given to him, and it shall be recompensed unto him again?
Because from him and through him and to him are all things. To him be glory forever. Amen.
Because of 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.