1 I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

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.

2 G od didn’t reject his people, which he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel:

God 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?

3 “ Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life.”

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

4 B ut how does God answer him? “I have reserved for myself seven thousand men, who have not bowed the knee to Baal.”

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

5 E ven so then at this present time also there is a remnant according to the election of grace.

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

6 A nd if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

But if by grace, no longer of works: since grace is no more grace.

7 W hat then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened.

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

8 A ccording as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.”

according 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.

9 D avid says, “Let their table be made a snare, and a trap, a stumbling block, and a retribution to them.

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

10 L et their eyes be darkened, that they may not see. Bow down their back always.”

let their eyes be darkened not to see, and bow down their back alway.

11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.

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.

12 N ow if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness?

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

13 F or I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;

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

14 i f by any means I may provoke to jealousy those who are my flesh, and may save some of them.

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

15 F or if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?

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

16 I f the first fruit is holy, so is the lump. If the root is holy, so are the branches.

Now if the first-fruit holy, the lump also; and if the root holy, the branches also.

17 B ut if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree;

Now 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,

18 d on’t boast over the branches. But if you boast, it is not you who support the root, but the root supports you.

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

19 Y ou will say then, “Branches were broken off, that I might be grafted in.”

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

20 T rue; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;

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

21 f or if God didn’t spare the natural branches, neither will he spare you.

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

22 S ee then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.

Behold 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.

23 T hey also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.

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

24 F or if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?

For 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?

25 F or I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,

For 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;

26 a nd so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.

and 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.

27 T his is my covenant to them, when I will take away their sins.”

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

28 C oncerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake.

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

29 F or the gifts and the calling of God are irrevocable.

For the gifts and the calling of God not subject to repentance.

30 F or as you in time past were disobedient to God, but now have obtained mercy by their disobedience,

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

31 e ven so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.

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

32 F or God has shut up all to disobedience, that he might have mercy on all.

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

33 O h the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!

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

34 “ For who has known the mind of the Lord? Or who has been his counselor?”

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

35 “ Or who has first given to him, and it will be repaid to him again?”

or who has first given to him, and it shall be rendered to him?

36 F or of him, and through him, and to him, are all things. To him be the glory for ever! Amen.

For of him, and through him, and for him all things: to him be glory for ever. Amen.