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Chapter 11


11:1 Therefore (oun) I say (legō), the (ho) God (theos) did not cause Himself to shove away (mē apōsato) the (ton) people (laon) of Him (autou)!


May it not cause itself to come to pass (mē genoito)!


Because (gar) I (egō) also (kai) am (eimi) out (ek) of a seed (spermatos) of Abraham (Abraam), tribe (phulēs) of Benjamin (Beniamin).


(For the twelfth tribe, Benjamin, being apostle Paul’s tribe, see Acts 26:7; Rom. 11:1; Php. 3:5)


11:2 The (ho) God (theos) absolutely did not cause Himself to shove away (ouk apōsato) the (ton) people (laon) of Him (autou) whom (hon) He knew before (proegnō)!


Or (ē) have you absolutely not seen (ouk oidate) what (ti) the (hē) writing (graphē) says (legei), in (en) [the writing about] Elijah (Hlia), as (hōs) he intercedes (entunchanei) for the (tō) God (theō) down on account (kata) of the (tou) Israel (Israēl):


11:3 “Lord (kurie), they killed (apekteinan) the (tous) prophets (prophētas) of you (sou);


they dug down (kateskapsan) the (ta) altars (thusiastēria) of You (sou);


and I (kagō) alone (monos) was caused to be a remnant (hupeleiphthēn), and (kai) they search (zētousin) for the (tēn) soul (psuchēn) of me (mou)!”?


11:4 BUT (alla), what (ti) [does] the (ho) necessary admonishment (chrēmatismos) say (legei) to him (autō)!?


“I left (katelipon) for Myself (emautō) seven thousands (heptakischilious) of males (andras), ones who (hoitines) absolutely did not bend2578 (ouk ekampsan) a knee (gonu) to the (tē) Baal (Baal)!”


11:5 Therefore (oun) thusly (houtōs) in (en) the (tō) time (kairō) now (nun) also (kai), a remnant (leimma), down on account (kat’) of a calling out (eklogēn), has come to pass (gegonen) of grace (charitos).


11:6 But (if) if (ei) [it is] for grace (chariti) (it is] absolutely no longer yet (ouketi) out (ex) of works (ergōn);


otherwise (epei) the (hē) grace (charis) absolutely no longer yet (ouketi) is caused to become (genetai) grace (charis)!


11:7 Therefore (oun) what (ti)?


Whichever thing (ho) Israel (Israēl) searches over (epizētei), it has absolutely not hit upon2013 (ouk epetuchen) this (touto)!


But (de) the (hē) calling out (eklogē) has hit upon2013 (epetuchen) [it].


But (de) the (hoi) remaining ones (loipoi) were hardened (epōrōthēsan).


11:8 Down according to as (kathōs) it has been written (gegraptai), the (ho) God (theos) gave (edōken) to them (autois) a spirit (pneuma) of stupor (katanuxeōs):


of the (tou) eyes (ophthalmous) not (mē) to see (blepein), and (kai) of the (tou) ears (ōta) not (mē) to hear (akouein), until (heōs) the (tēs) day (hēmeras) today (sēmeron)!


11:9 And (kai) David (Dauid) says (legei), “The (hē) table (trapeza) of them (autōn) is caused to become (genēthētō) into (eis) a trap (pagida), and (kai) into (eis) a hunter of wild animals (thēran), and (kai) into (eis) a scandal (skandalon), and (kai) into (eis) a repayment (antapodoma) to them (autois)!


11:10 [Let] the (hoi) eyes (ophthalmoi) of them (autōn), of the (tou) [stupor], be darkened (skotisthētōsan) not (mē) to see (blepein);


and (kai) [let] the (ton) back (nōton) of them (autōn) bend together (sunkampson) through (dia) everything (pantos)!”


(See Psalm 69:24)


11:11 Therefore (oun) I say (legō), they did not stumble (mē eptaisan) in order that (hina) they may fall (pesōsin)!


May it not cause itself to come to pass (mē genoito)!


BUT (alla), for the (tō) side-fall (paraptōmati) of them (autōn) the (hē) wholeness (sōtēria) [has come] to the (tois) ethnic groups (ethnesin), into (eis) the (to) [side-fall of them, ER] to make them zealous alongside (parazēlōsai autous)!


11:12 But (de) if (ei) the (to) side-fall (paraptōma) of them (autōn) [is the] wealth (ploutos) of [the] cosmos (kosmou), and (kai) the (to) inferior position (hēttēma) of them (autōn) [is the] wealth (ploutos) of [the] ethnic groups (ethnōn), how much (posō) more (mallon) [is] the (to) fullness (plērōma) [of the wealth] of them (autōn)?


11:13 But (de) to you (humin), I speak (legō) over (eph’) the (tois) ethnic groups (ethnesin).


Therefore (oun), truly (men), as much as (hoson) I (egō) am (eimi) an apostle (apostolos) of ethnic groups (ethnōn), I glorify (doxazō) the (tēn) ministry (diakonian) of me (mou);


11:14 if (ei) somehow (pōs) I may make zealous the flesh alongside (parazēlōsō tēn sarka) of me (mou), and (kai) I may make whole (sōsō) some (tinas) out (ex) of them (autōn)!


11:15 Because (gar) if (ei) the (hē) throwing away (apobolē) of them (autōn) [is] a reconciling (katallagē) of [the] cosmos (kosmou), what (tis) [is] the (hē) receiving toward (proslēmpsis) [Him of them] if (ei) not (mē) life (zōē) out (ek) of dead ones (nekrōn)?


11:16 But (de) if (ei) the (hē) beginning offering (aparchē) [is] a holy one (hagia), the (to) mix (phurama) [is] also (kai).


(For a beginning offering see Rom. 8:23, 11:16, 16:5; 1 Cor. 15:20-23, 16:15; James 1:18; Rev. 14:4)


And (kai) if (ei) the (hē) root (rhiza) [is] a holy one (hagia), the (hoi) branches (kladoi) [are] also (kai).


11:17 But (de) if (ei) some (tines) of the (tōn) branches (kladōn) were broken out (exeklasthēsan), but (de) you (su) being (ōn) a field olive (agrielaios) were grafted in (enekentristhēs) among (en) them (autois), and (kai) you caused yourself to become (egenou) a partaker together (sunkoinōnos) of the (tēs) fatness (poitētos) of the (tēs) root (rhizēs) of the (tēs) olive tree (elaias),


11:18 do not cause yourself to boast (mē katakauchō) of the (tōn) branches (kladōn).


But (de) if (ei) you cause yourself to boast (katakauchasai), you (su) absolutely do not carry (ou bastazeis) the (tēn) root (rhizan), BUT (alla), the (hē) root (rhiza) [carries] you (se)!


11:19 Therefore (oun) you shall state (ereis), “Branches (kladoi) were broken out (exeklasthēsan) in order that (hina) I (egō) may be grafted in (enkentristhō).”


11:20 Beautifully (kalōs) they were broken out (exeklasthēsan) for the (tē) unbelief (apistia) [of them].


But (de) you (su) have stood (hestēkas) for the (tē) belief (pistei).


Do not think ( phronei) high things (hupsēla).


BUT (alla) be made fearful (phobou)!


11:21 Because (gar) if (ei) the (ho) God (theos) absolutely did not cause Himself to be sparing (ouk epheisato) of the (tōn) branches (kladōn) down according to (kata) nature (phusin), but [you think], “no, absolutely not (mē oude) [shall we be broken out]”, shall He somehow cause Himself to be sparing (pōs pheisetai) of you (sou)!?


11:22 Therefore (oun) see (ide) [the] benevolence (chrēstotēta) and (kai) cutting away (apotomian) of God (theou):


Truly (men), a cutting away (apotomia) [is] over (epi) [the sake] of the ones (tous) having fallen (pesontas)!  


But (de) [His] benevolence (chrēstotēs) [is] over (epi) [the sake] of you (se) if perhaps (ean) you may stay over (epimenēs) the (tē) benevolence (chrēstotēti) [of Him]. 


Otherwise (epei) you (su) also (kai) shall be cut out (ekkopēsē).


11:23 But (de) those ones also (kakeinoi), if perhaps (ean) they may not stay upon (mē epimenōsin) the (tē) unbelief (apistia) [of them], they shall be caused to be grafted in (enkentristhēsontai).


Because (gar) the (ho) God (theos) is (estin) inherently powerful (dunatos) to graft in (enkentrisai) them (autous) again (palin).


11:24 Because (gar) if (ei) you (su) were cut out (exekopēs) out (ek) of the (tēs) field olive tree (agrielaiou) down according to (kata) physical nature (phusin), and (kai) beside (para) physical nature (phusin) you were grafted in (enekentristhēs) into (eis) a better olive tree (kallielaion), how much (posō) more (mallon) [shall] these ones (houtoi), the ones (hoi) down according to (kata) physical nature (phusin), be caused to be grafted in (enkentristhēsontai) to the (tē) olive tree (elaia) [of] their own (idia)!?


11:25 Because (gar) I absolutely do not desire (ou thelō) you (humas) to be ignorant (agnoein), brothers (adelphoi), to the (to) Mystery (mustērion) to this (touto);


in order that (hina) you may not be (mē ēte) thoughtful ones (phronimoi) [compared, AE] alongside (par’) to yourselves (heautois)!


Because (hoti) hardness (pōrōsis) from (apo) part (merous) has come to pass (gegonen) to the (tō) Israel (Israēl), until (achris) of which (hou) [time] the (to) fullness (plērōma) of the (tōn) ethnic groups (ethnōn) may enter in (eiselthē).


11:26 And (kai) thusly (houtōs) everyone (pas) [of] Israel (Israēl) shall be made whole (sōthēsetai), down according to as (kathōs) it has been written (gegraptai):


“The one (ho) causing himself to rescue (rhuomenos) [you] shall arrive (hēxei) out (ek) of Zion (siōn);


he shall turn away (apostrepsei) impiety (asebeias) from (apo) Jacob (Iakōb).


11:27 And (kai) this (hautē), to them (autois), [is] the (hē) covenant (diathēkē) alongside (par’) of Me (emou), when perhaps (hotan) I may cause Myself to seize away (aphelōmai) the (tas) sins (hamartias) of them (autōn).” 


(For a prophecy of the new covenant, see Isa. 59:20-21; Acts 10:43; Rom. 11:26-27)


11:28 Truly (men), down according to (kata) the (to) Evangelism (euangelion) through (di’) you (humas) [they are] hated ones (echthroi)!


But (de) down according to (kata) the (tēn) calling out (eklogēn) through (dia) the (tous) fathers (pateras) [they are] beloved ones (agapētoi).


11:29 Because (gar) without changing of mind (ametamelēta) [are] the (ta) gracious gifts (charismata), and (kai) the (hē) calling (klēsis) of the (tou) God (theou).


11:30 Because (gar) so be it as (hōsper) in time past (pote), you (humeis) dissuaded (ēpeithēsate) the (tō) God (theō).


But (de) now (nun) you were given mercy (ēleēthēte), the (tē) [mercy] of the dissuaded ones of these (toutōn apeitheia).


11:31 Thusly (houtōs) these ones (houtoi) also (kai), now (nun), were dissuaded (ēpeithēsan) to the (tō) mercy (eleei) [being] your own (humeterō);


in order that (hina) they (autoi) also (kai), now (nun), may be given mercy (eleēthōsin).


11:32 Because (gar) the (ho) God (theos) enclosed together (sunekleisen) all (pantas) of the ones (tous) [being] in (eis) dissuasion (apeitheian);


in order that (hina) for all (pantas) of the ones (tous) He may have mercy (eleēsē).


11:33 O (ō) [the] depth (bathos) of wealth (ploutou) of both (kai) wisdom (sophias) and (kai) knowledge (gnōseōs) of God (theou);


as (hōs) unsearched out (anexeraunēta) [are] the (ta) judicial decisions (krimata) of Him (autou), and (kai) untracked out (anexichniastoi) [are] the (hai) ways (hodoi) of Him (autou)!


(See Job 9:10; Rom. 11:33; Heb. 11:1b)


11:34 Because (gar) who (tis) knew (egnō) [the] mind (noun) of [the] Lord (kuriou)?


Or (ē) who (tis) caused himself to become (egeneto) a counsellor (sumboulos) of Him (autou)?


11:35 Or (ē) who (tis) gave before (proedōken) to Him (autō), and (kai) it shall be repaid (antapodothēsetai) to him (autō)?


11:36 Because (hoti) out (ex) of Him (autou), and (kai) through (di’) Him (autou), and (kai) into (eis) Him (auton), [are] all (panta) the things (ta)!


To Him (autō) [is] the (hē) glory (doxa) into (eis) the (tous) ages (aiōnas), truly (amēn)!