Romans 11
11
1I ask, therefore, has Hashem repudiated His people? Not at all! Chas v'shalom! For I too am a ben Yisroel, of the zera Avraham (seed of Avraham Avinu), of the tribe of Binyamin.
2 Hashem has not repudiated His people whom He foreknew.#11:2 Ps 94:14; Ro 8:29 Or do you not have da'as what the Kitvei Hakodesh says in the section about Eliyahu HaNavi, how he appeals to Hashem against Yisroel?
3Adonoi, they have killed your Nevi'im, they have torn down your mizbe'achot (altars), and I alone have been left, and they seek my life.#11:3 1Kgs 19:10
4But what is Hashemʼs answer to him? “I have kept for Myself seven thousand men, who have not bowed the knee to Ba'al.”#11:4 1Kgs 19:18
5Thus, therefore, also in the zman hazeh, there has come into being a she'erit (remnant, remainder) in accordance with the bechirah (election) of chesed (free, unmerited favor or grace).
6But if on the mekor (basis) of chen v'chesed (unmerited favor, grace), then not on the mekor (basis) of#11:6 loin (wages), batsolen (pay) for ma'asim (works), vi-bahlt (since) otherwise chesed would no longer be chesed.#11:6 Ro 4:4-5
7What then? What Yisroel sought for, that is what it did not obtain; but hannivcharim (the elect, the chosen ones) obtained it. And the rest were hardened.#11:7 Ro 9:17-18
8As it is written, G-d gave to them a ruach tardemah (spirit of deep sleep), eyes that they should not see and ears that they should not hear, until this very day.#11:8 Isa 29:10
9And Dovid said, Let their shulchan (table) become a snare and a net, a trap and a retribution for them;
10Let their eyes be darkened so that they cannot see, and bend their backs forever.#11:10 Ps 69:22,23
11I ask, therefore, have they stumbled so as to fall? Chas v'shalom! But by their peysha (transgression), Yeshu'at Eloheinu is coming to the Goyim in order to provoke them to jealousy.
12And if their peysha (transgression) means riches for the world, and their failure means riches for the Goyim, how much more will their fullness mean!
13I am speaking to you Goyim. So then, in as much as I am Shliach of the Ethnic Groups, I magnify my avodas kodesh, in the tikvah
14that I might provoke my kinsmen to jealousy and might save some of them.
15For if their rejection means ritztzuy (reconciliation),#11:15 cessation of enmity, hostility between a wrathful holy G-d and sinful men for the gontzer velt (whole world), what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?
16If the terumah haissa (portion, offering of the dough) that is reshit (first) is kodesh (holy), so is the whole; and if the shoresh (root) is kodesh (holy), so also are the ana'fim (the branches).
17But if some of the ana'fim have been broken off, and you, a wild olive, have been grafted among them and have become sharer in the richness of the olive treeʼs root,
18Do not boast#11:18 Ro 4:2 over the ana'fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.
19You will say, then, “Ana'fim were broken off in order that I might be grafted in.”
20Quite so: they were broken off on the mekor (basis) of no emunah, but you stand only by emunah. Do not cherish proud thoughts, but fear.
21For if G-d did not spare the natural anafim, neither will He spare you.
22Consider then the nedivut (generosity), the chesed of Hashem, and also the fearful judgment of Hashem: to those who fell,#11:22 Ro 11:15 severity; but to you the goodness of Hashem, provided that you continue in that goodness; otherwise, you too will be cut off.
23Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.
24For if you#11:24 Goyim were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.
25For I do not want you to be unaware, Achim b'Moshiach, of this raz (mystery), lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;
26And so Klal Yisroel shall be delivered, as it is written: Out of Tziyon shall come the Go'el (Deliverer, Redeemer); He will turn away, remove peysha from Ya'akov (Jacob),
27And this will be My Berit (covenant) with them, when I take away their sins.#11:27 Isa 59:20-21; 27:9
28With regard to the Besuras HaGeulah they are oyevim (enemies) for your#11:28 you Goyim sake, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers).
29For the matnat Hashem and the kri'at Hashem are irrevocable.
30For just as you Goyim were once without mishma'at to Hashem, but now have received chaninah (mercy, pardon) by their lack of mishma'at,
31So also they have now been without mishma'at for your chaninah (mercy, pardon) in order that they also might receive chaninah (mercy).#11:31 Ro 9:15-16
32For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;
33O the depth of the riches and the chochmah (wisdom) and da'as (knowledge) of Hashem. How unfathomable are His mishpatim and unsearchable His ways.
34For who has known the Ruach of Hashem? Or who has been ISH ATZATO (His Counselor)?#11:34 Isa 40:13
35Or who has given in advance to Him so that His presents come only as a (choiv) debt repaid?#11:35 Job 41:11 [41:3]; Ro 4:4
36Because from Him and through Him and to Him are all things. Lo HaKavod l'Olamim. Omein. (To Him be glory forever. Amen.)
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Romans 11: TOJB2011
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
Romans 11
11
Israel’s Rejection not Complete nor Final
1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!”#sn A quotation from 1 Kgs 19:10, 14. 4 But what was the divine response#tn Grk “the revelation,” “the oracle.” to him? “I have kept for myself seven thousand people#tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel. who have not bent the knee to Baal.”#sn A quotation from 1 Kgs 19:18.
5 So in the same way at the present time there is a remnant chosen by grace. 6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The#tn Here καί (kai) has not been translated because of differences between Greek and English style. rest were hardened, 8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.”#sn A quotation from Deut 29:4; Isa 29:10.
9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
10 let their eyes be darkened so that they may not see,
and make their backs bend continually.”#sn A quotation from Ps 69:22-23.
11 I ask then, they did not stumble into an irrevocable fall,#tn Grk “that they might fall.” did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel#tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity. jealous. 12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration#tn Or “full inclusion”; Grk “their fullness.” bring?
13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 14 if somehow I could provoke my people to jealousy and save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16 If the first portion#tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used. of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches.#sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in#tn Grk “became a participant of.” the richness of the olive root, 18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 19 Then you will say, “The branches were broken off so that I could be grafted in.” 20 Granted!#tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.” They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 21 For if God did not spare the natural branches, perhaps he will not spare you. 22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but#tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English. God’s kindness toward you, provided you continue in his kindness;#tn Grk “if you continue in (the) kindness.” otherwise you also will be cut off. 23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again. 24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?
25 For I do not want you to be ignorant of this mystery, brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13. so that you may not be conceited: A partial hardening has happened to Israel#tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.” until the full number#tn Grk “fullness.” of the Gentiles has come in. 26 And so#tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118). all Israel will be saved, as it is written:
“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
27 And this is my covenant with them,#sn A quotation from Isa 59:20-21.
when I take away their sins.”#sn A quotation from Isa 27:9; Jer 31:33-34.
28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 29 For the gifts and the call of God are irrevocable. 30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now#tc Some important Alexandrian and Western mss (א B D*,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì46 A D2 F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss. receive mercy. 32 For God has consigned all people to disobedience so that he may show mercy to them all.#tn Grk “to all”; “them” has been supplied for stylistic reasons.
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!
34 For who has known the mind of the Lord,
or who has been his counselor?#sn A quotation from Isa 40:13.
35 Or who has first given to God,#tn Grk “him”; the referent (God) has been specified in the translation for clarity.
that God#tn Grk “he”; the referent (God) has been specified in the translation for clarity. needs to repay him?#sn A quotation from Job 41:11.
36 For from him and through him and to him are all things. To him be glory forever! Amen.
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