“I say then, God has not rejected His people, has He? May it never be. For I, too, am an Israelite, a descendant of Abraham of the tribe of Benjamin.”
Romans 11
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Richard Owen Roberts35
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Art Katz32
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Eric McCullough31
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Keith Malcomson26
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David Shirley26
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Jamie Gordon24
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Derek Prince19
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Richard Owen Roberts35
AK
Art Katz32
EM
Eric McCullough31
KM
Keith Malcomson26
DS
David Shirley26
JG
Jamie Gordon24
DP
Derek Prince19
DC
Don Courville18
DC
Dana Congdon15
WM
Willie Mullan14
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1I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
“I say then, has God cast away his people? Certainly not, for I also am an Israelite of the seed 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.”
“I say then, God has not rejected his people, has he? May it never be, for I too am an Israelite, a descendant of Abraham of the tribe of Benjamin.”
“I say then god has not rejected his people. Has he may it never be. For i too am an israelite a descendant 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.”
2God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:
“God has not rejected his people whom he foreknew. Or do you not know what the scripture says in the passage about Elijah? How he pleads with God against Israel?”
“God has not rejected his people whom he foreknew. Do you not know what the scripture says in the passage about elijah. How he pleads with god against israel”
“God hath not cast away his people which he foreknew. Watch ye not what the scripture saith of Elijah. How he maketh intercession to God against Israel”
“God hath not cast away his people, which he foreknew. Watch ye not what the scripture says of Elijah, how he makes intercession to God against Israel, saying,”
“God hath not cast away His people, which He foreknew. What ye not that the Scripture saith of Elijah, how he maketh intercession to God against Israel, saying,”
“God has not cast away his people, which he foreknew. What ye not what the scripture saith of Elias or Elijah, 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 seeking my life as well" ?
“Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life.”
“Lord, they have killed thy prophets and digged down thine altars, and I am left alone, and they seek my life.”
“Lord, they have killed your prophets, they have demolished your altars, I alone am left and they seek my life.”
“Lord, they have killed thy prophets and dig down thine altars. And I am left alone and they seek my life.”
“Lord, they have killed Thy prophets and dug down Thine altars, and I am left alone, and they seek my life.”
“Lord, they have killed your prophets and dig down thine altars, and I am left alone and they seek my life.”
4And what was the divine reply to him? "I have reserved for Myself seven thousand men who have not bowed the knee to Baal."
“But what sayeth 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.”
“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.”
“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.”
“But what is God's reply to him? I have kept for myself 7 ,000 men who have not bowed the knee to Baal.”
“But what is the divine response to him? I have kept for myself 7 ,000 men who have not bowed the knee to Baal.”
“But what saith the answer of God unto them? I have reserved to myself 7 ,000 men who have not bowed the knees to the image of Baal.”
5In the same way, 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.”
“In the same way, then there has also come to be at the present time, a remnant according to God's gracious choice.”
“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.”
“Even so then at this present time also, there is a remnant according to the election of grace.”
“even so then, at this present time also there is a remnant according to the election of grace.”
6And if it is by grace, then it is no longer by works. Otherwise, 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.”
“but if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.”
“But if it is by grace, it is no longer on the basis of works otherwise grace is no longer grace.”
“but if it is by grace, it is no longer on the basis of works. Otherwise, grace is no longer 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 it is 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.”
7What then? What Israel was seeking, it failed to obtain, but the elect did. 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 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.”
“what then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.”
“What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and 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.”
8as 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.”
“Just as it is written, God gave them a spirit of stupor, eyes to see not and ears to hear not, 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.”
“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.”
“According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears they should not hear, unto this day.”
“According as it is written, God has given them the spirit of slumber, eyes that they should not see and ears that they should not hear unto this day.”
9And David says: "May their table become a snare and a trap, a stumbling block and a retribution to them.
“And David says, let their table become a snare and a trap and a stumbling block and a retribution to them.”
“And david says let their table become a snare and a trap and a stumbling block and a retribution to them.”
“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 stumbling block and a recompense unto them.”
“And David says, may 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 stumbling block and a recompense unto them.”
10May their eyes be darkened so they cannot see, and their backs be bent forever."
“Let their eyes be darkened, that they may not see and bow down their back always.”
“Let their eyes be darkened so that they cannot see and bend their backs forever.”
“Let their eyes be darkened to see not and bend their backs forever.”
“Let their eyes be darkened that they may not see and bow down their back always.”
“Let their eyes be darkened that they may not see, and bow down their back always.”
“Let their eyes be darkened to see not and bend their backs forever.”
11I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles 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.”
“I say then, have they stumbled that they should fall? Certainly not. But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.”
“I say then, they did not stumble so as to fall, did they? May it never be, but by their transgression, salvation has come to the Gentiles to make them jealous.”
“I say then they did not stumble so as to fall. Did they. May it never be. But by their transgression salvation has come to the gentiles to make them jealous.”
“I say then have they stumbled that they should fall? Certainly not. But through their fall to provoke them to jealousy, salvation has come to the gentle.”
“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.”
12But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
“Now, if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be?”
“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 fullness?”
“Now if their fall is riches for the world and their failure riches for the Gentiles. How much more their fullness.”
“now if the full of them be the riches of the world and the diminishing of them, the riches of the Gentiles, 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 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 fullness”
13I am speaking to you Gentiles. Inasmuch as I am the 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.”
“For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office,”
“For I speak to you, Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office,”
“For I speak to you Gentiles inasmuch as I am the apostle of the Gentiles. I magnify my office”
“For I speak to you Gentiles, and as much as I am the apostle of the Gentiles, I magnify mine office,”
“I am speaking to you who are gentiles in as much then as i am an apostle of gentiles i magnify my ministry”
14in the hope that I may provoke my own people to jealousy and save some of them.
“If somehow I might move to jealousy my fellow countrymen and save some of them”
“If somehow I might move to jealousy my fellow countrymen and save some of them.”
“if by any means I may provoke to jealousy those who are my flesh and save some of them.”
“if somehow I might move to jealousy my fellow countrymen and save some of them.”
“If by any means I may provoke to emulation them which are my flesh, and might save some of them.”
“If by any means I may provoke to emulation them which are my flesh, that's the Jews, and might save some of them.”
15For if their rejection is the reconciliation of the world, what will their acceptance 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?”
“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 their rejection is the reconciliation of the world, what will their acceptance 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?”
“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 casting away of them be the reconciling of the world, then what shall the receiving of them be but life from the dead?”
16If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches.
“If the first piece of dough is holy, the lump is also. And if the root is holy, the branches are too.”
“For if the first fruit be holy, the lump is also holy. And if the root be holy, so are the branches.”
“if the first piece of dough be holy, the lump is also. And if the root is holy, the branches are too.”
“For if the first roots be holy, the lump is also holy, and if the root be holy, so are the branches.”
“if the first piece of dough be holy, the lump is also, and if the root be holy, the branches are too.”
“for if the first fruit be holy, the lump is also holy. And if the root be holy, so also are the branches.”
17Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root,
“But 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 rich root of the olive tree,”
“and if some of the branches were broken off and you being a wild olive tree were grafted in among them. And with them became a partaker of the root and fatness of the olive tree.”
“But if some of the branches were broken off and you being a wild olive were crafted in among them and became partaker with them of the rich root of the olive tree”
“But 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 rich root of the olive tree,”
“And if some of the branches be broken off, and thou, being a wild olive tree, were grafted in among them, and with them partakest of the root, and the fatness of the olive tree,”
“And if some of the branches be broken off, that was Israel, and thou, being a wild olive tree, were grafted in among them, and with them partakest of the root and fatness of the olive tree,”
18do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you.
“boast not against the branches, but if thou boast thou bearest not the root, but the root thee.”
“do not be arrogant toward the branches. But if you are arrogant, remember that it is not you who supports the root, but the root supports you.”
“boost not against the branches. But if thou boost, thou bearest not the root, but the root thee.”
“boast not against the branches, but if thou boast, thou bearest not the root, but the root thee.”
“boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.”
“do not be arrogant toward the branches. But if you are arrogant, remember it is not you who supports the root but the root supports you.”
19You will say then, "Branches were broken off so that I could be grafted in."
“thou wilt say then, the branches were broken off that I might be grafted in.”
“You will say then branches were broken off so that I might be grafted in?”
“You will say then branches were broken off so that I might be grafted in.”
“You will say then, branches were broken off so that I might be grafted in.”
“You will say then branches were broken off that I might be grafted in.”
“thou wilt say then, the branches were broken off that I might be grafted in.”
20That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
“Quite right, they were broken off for their unbelief. But you stand by your faith. Do not be conceited, but fear.”
“Well said. Because of unbelief they were broken off and you stand by faith. Do not be haughty but fear.”
“quite right, they were broken off for their unbelief. But you stand by your faith. Do not be conceited but fear.”
“Quite right. They were broken off for their unbelief but you stand by your faith. Do not be conceited however but fear”
“Quite right, he says. They were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear.”
“quite right. They were broken off for their unbelief and you stand only by your faith. Do not be conceited but fear.”
21For if God did not spare the natural branches, He will certainly not spare you either.
“For if God spared not the natural branches, take heed lest He also spare not thee.”
“For if God spared not the natural branches, take heed lest he also spare not thee.”
“for if God did not spare the natural branches neither will he spare you.”
“For if God did not spare the natural branches neither will He spare you.”
“For if God did not spare the natural branches, he will not spare you either.”
“For if God did not spare the natural branches he may not spare you either.”
22Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also 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 shall 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.”
“Therefore consider the goodness and severity of God on those who fell, severity. But toward you goodness if you continue in his goodness. Otherwise you also will be cut off.”
“Behold, then, the kindness and severity of God to those who fell severity. But to you, God's kindness, if you continue in his kindness, otherwise you also will be cut off.”
“Therefore, consider the goodness and the severity of God. On those who fell, severity, but toward you, goodness. If you continue in his goodness, otherwise you also will be cut off.”
“Behold then the kindness and severity of God to those who fell, severity. But to you, Gentile believer, God's kindness if you continue in His kindness. Otherwise you also will be cut off.”
23And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
“and they also if they do not continue in their unbelief will be grafted in for God is able to graft them in again.”
“And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.”
“And they also, if they abide not still in unbelief, shall be grafted in, for God is able to graft them in again.”
“And they also, if they abide not still in unbelief, shall be grafted in, for God is able to graft them in again.”
“And they also, if they abide not still in unbelief, shall be grafted in. For God is able to graft them in again.”
“And they also, if they abide not still in unbelief, shall be grafted in, for God is able to graft them in.”
24For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree!
“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?”
“For if thou wert cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree?”
“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 shall these who are the natural branches be grafted into their own olive tree?”
“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 shall these who are the natural branches be grafted into their own olive tree?”
“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 natural branches be grafted into their own olive tree?”
“For if you were cut off from what is by nature a wild olive tree and were crafted contrary to nature into a cultivated olive tree how much more shall these who are the natural branches be crafted into their own olive tree.”
25I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in.
“For I do not want you, brethren, to be uninformed of this mystery so that you will not be wise in your own estimation that a partial hardening has happened to Israel until the fullness of the Gentiles has come in.”
“For I do not want you, brethren, to be uninformed of this mystery, so that you will not be wise in your own estimation, that a partial hardening has happened to 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 fullness of the Gentiles be come in.”
“For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise, there's that subject again, in your own conceits, that blindness in part is happened to Israel until the fullness of the Gentiles be…”
“For I would not, brethren, that ye should be ignorant of this mystery. 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.”
“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 fullness of the Gentiles be come in.”
26And so all Israel will be saved, as it is written: "The Deliverer will come from Zion; He will remove godlessness from Jacob.
“And so all Israel shall be saved, as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob,”
“And so all Israel will be saved. Just as it is written, the deliverer will come from Zion. He will remove ungodliness from Jacob.”
“And so all Israel shall be saved. As it is written, there shall come out of Zion the deliverer and shall turn away ungodliness from Jacob.”
“And so all Israel shall be saved as it is written, there shall come out of Zion the deliverer and shall turn away ungodliness from Jacob,”
“And so all Israel shall be saved, as it is written, there shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob.”
“And so all Israel shall be saved, as it is written, There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob.”
27And 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.”
“for this is my covenant unto them, when I shall take away their sins.”
“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.”
“For this is my covenant unto them, when I shall take away their sins.'".”
“this is my covenant with them when I take away their sins”
28Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs.
“As concerning the gospel, they are enemies for your sakes, but as touching the election, they are beloved for the Father's sakes.”
“concerning the gospel they are enemies for your sake but concerning the election they are beloved for the sake of the fathers.”
“From the standpoint of the gospel, they are enemies for your sake. But from the standpoint of God's choice, they are beloved for the sake of the fathers.”
“As concerning the gospel, they are enemies for your sakes. But as touching the election, they are beloved for the Father's sake.”
“as concerning the gospel, they are enemies for your sakes, but as touching the election, they are beloved for the Father's sakes,”
“from the standpoint of the gospel they are enemies for your sake. But from the standpoint of god's choice they are beloved for the sake of the fathers.”
29For God's gifts and His call are irrevocable.
“For the gifts and calling of God are without repentance.”
“for the gifts and the calling of God are irrevocable.”
“for the gifts and calling of God are without repentance.”
“For the gifts and calling of God are without repentance.”
“For the gifts and the calling of God are irrevocable.”
“For the gifts and the calling of God are irrevocable.”
30Just as you who formerly disobeyed God have now received mercy through their disobedience,
“For as ye in times past have not believed God, yet have now obtained mercy through their unbelief,”
“For just as you once were disobedient to God but now have been shown mercy because of their disobedience,”
“For as ye in time past have not believed God, yet have now obtained mercy through their unbelief,”
“For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,”
“For as ye in times past have not believed God, yet have now obtained mercy through their unbelief,”
“For as ye in times past have not believed God, yet have now obtained mercy through their unbelief,”
31so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.
“Even so, have these also now not believed that through your mercy they also may obtain mercy?”
“even so have these also now not believed, that through your mercy they also may obtain mercy.”
“even so have these also now not believed that through your mercy they also may obtain mercy”
“so these also now have been disobedient that because of the mercy shown to you, they also may now be shown mercy.”
“even so have these also now not believed that through your mercy they also may obtain mercy.”
“so also they too have now been disobedient in order that, by the mercy shown to you, they also may now receive mercy.”
32For God has consigned everyone to disobedience so that He may have mercy on everyone.
“For God has shut up all in disobedience so that he may show mercy to all.”
“For God hath concluded them all in unbelief, that he might have mercy upon all.”
“for God has shut up all in disobedience so that he may show mercy to all.”
“For God hath concluded them all in unbelief, that he might have mercy upon all.”
“for God hath concluded them all in unbelief, that he might have mercy upon all.”
“God has consigned all to disobedience that he may have mercy on all,”
33O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!
“oh, the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgments and his ways past finding out.”
“Oh the depth of the riches both of the wisdom and the knowledge of God. How unsearchable 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.”
“Oh, the depth of the riches, both of the wisdom and knowledge of God. How unsearchable are His judgments and His ways past finding out.”
“Oh the depth of the riches both of the wisdom and knowledge of god. How unsearchable are his judgments and his ways past finding out”
“oh, 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 has known the mind of the Lord or who has been his counselor.”
“For who has known the mind of the Lord or who became his counselor”
“for who has known the mind of the lord or who has become his counselor”
“For 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 become his counselor”
35"Who has first given to God, that God should repay him?"
“Or who hath first given to Him and it shall be recompensed unto Him again.”
“Or who has first given to him, and it shall be repaid to him?”
“Or who hath first given to Him? And it shall be recompensed unto Him again.”
“or who has first given to him. And it shall be repaid to him”
“or who has first given to him that it might be paid back to him again?”
“Or who has first given to him that it might be paid back to him again.”
36For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.
“For of him and through him and to him are all things to whom be 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 forever. Amen.”
“for of him and through him and to him are all things to whom be glory forever. Amen.”
“For from Him and through Him and to 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 the glory forever. Amen.”