1 I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of seed of Abraham, of tribe of Benjamin.

¶ I say then, Has God cast away his people? No, in no wise. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

2 G od has not cast away his people whom he foreknew. Know ye not what the scripture says in Elias, how he pleads with God against Israel?

God has not cast away his people whom he knew beforehand. Know ye not what the scripture says of Elijah? how speaking to God against Israel, he said,

3 L ord, they have killed thy prophets, they have dug down thine altars; and I have been left alone, and they seek my life.

Lord, they have killed thy prophets and ruined thine altars; and I am left alone, and they seek my life.

4 B ut what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.

But what did the answer of God say unto him? I have reserved to myself seven thousand men, who have not bowed the knee before Baal.

5 T hus, then, in the present time also there has been a remnant according to election of grace.

Even so then at this present time also, there is a remnant by the gracious election of God.

6 B ut if by grace, no longer of works: since grace is no more grace.

And if by grace, then is it not by works; otherwise, the grace is no longer grace. But if it is of works, then it is no longer grace; otherwise, the work is no longer work.

7 W hat then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,

What then? Israel has not obtained that which he seeks after; but the elect have obtained it, and the rest were blinded

8 a ccording as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.

(according as it is written, God has given them the spirit of anguish, eyes with which they do not see and ears with which they do not hear) unto this day.

9 A nd David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:

And David says, Let their table be turned into a snare and a net and a stumblingblock and a recompense unto them;

10 l et their eyes be darkened not to see, and bow down their back alway.

Let their eyes be darkened that they may not see, and bow down their back always.

11 I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall salvation to the nations to provoke them to jealousy.

I say then, Have they stumbled in such a manner that they should fall completely? No, in no wise; but rather through their fall, saving health is come unto the Gentiles to provoke them unto jealousy.

12 B ut if their fall world's wealth, and their loss wealth of nations, how much rather their fulness?

And if the fall of them is the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their fullness be?

13 F or I speak to you, the nations, inasmuch as I am apostle of nations, I glorify my ministry;

For (I call you Gentiles) inasmuch as I am truly the apostle of the Gentiles, my honorable ministry,

14 i f by any means I shall provoke to jealousy my flesh, and shall save some from among them.

if in any manner I may provoke my nation to jealousy and cause some of them to be saved.

15 F or if their casting away world's reconciliation, what reception but life from among dead?

For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?

16 N ow if the first-fruit holy, the lump also; and if the root holy, the branches also.

For if the firstfruit is holy, so shall the rest be; and if the root is holy, so shall be the branches.

17 N ow if some of the branches have been broken out, and thou, being a wild olive tree, hast been grafted in amongst them, and hast become a fellow-partaker of the root and of the fatness of the olive tree,

And if some of the branches were broken off, and thou, being a wild olive tree, wert grafted in among them and hath been made participant of the root and of the fatness of the olive tree,

18 b oast not against the branches; but if thou boast, not thou bearest the root, but the root thee.

do not boast against the branches. But if thou boast, know that thou dost not bear the root, but the root thee.

19 T hou wilt say then, The branches have been broken out in order that I might be grafted in.

Thou wilt say then, The branches were broken off that I might be grafted in.

20 R ight: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear:

Good; because of their unbelief they were broken off, but thou by faith art standing. Do not be highminded, but fear

21 i f God indeed has not spared the natural branches; lest it might be he spare not thee either.

that if God did not forgive the natural branches, neither shall he forgive thee.

22 B ehold then goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since thou also wilt be cut away.

Behold, therefore, the goodness and severity of God: on those who fell, severity, but toward thee, goodness if thou continue in his goodness; otherwise thou also shalt be cut off.

23 A nd they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.

And even them, if they do not continue in unbelief, shall be grafted in, for God is powerful enough to graft them in again.

24 F or if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?

For if thou wert cut out of the olive tree which is wild by nature and wert grafted contrary to nature into the good olive tree, how much more shall these, which are the natural branches, be grafted into their own olive tree?

25 F or I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;

For I would not, brethren, that ye ignore this mystery, that ye not be arrogant regarding yourselves: that blindness in part has happened in Israel, until the fullness of the Gentiles are come in.

26 a nd so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob.

And even if all Israel were saved, as it is written: There shall come out of Sion the Deliverer, and shall take away the ungodliness from Jacob;

27 A nd this is the covenant from me to them, when I shall have taken away their sins.

and this shall be my covenant unto them when I shall take away their sins.

28 A s regards the glad tidings, enemies on your account; but as regards election, beloved on account of the fathers.

So that, as concerning the gospel, I have them for enemies for your sakes; but as touching the election of God, they are beloved for the fathers’ sakes.

29 F or the gifts and the calling of God not subject to repentance.

For the gifts and calling of God are without repentance.

30 F or as indeed ye once have not believed in God, but now have been objects of mercy through the unbelief of these;

For as ye in time past have not obeyed God, yet have now obtained mercy through the occasion of their disobedience,

31 s o these also have now not believed in your mercy, in order that they also may be objects of mercy.

likewise these also have not believed now that through the mercy shown unto you they also may obtain mercy.

32 F or God hath shut up together all in unbelief, in order that he might shew mercy to all.

For God enclosed everyone in disobedience, that he might have mercy upon everyone.

33 O depth of riches both of wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways!

¶ O the depth of the riches both of the wisdom and of the knowledge of God! How incomprehensible are his judgments and his ways past finding out!

34 F or who has known mind of Lord, or who has been his counsellor?

For who has understood the intent of the Lord? or who has been his counsellor?

35 o r who has first given to him, and it shall be rendered to him?

Or who has first given unto him, that it be recompensed unto him again?

36 F or of him, and through him, and for him all things: to him be glory for ever. Amen.

For of him and by him and in him are all things. To him be the glory for the ages. Amen.