1
Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν.
I say then, did God push away his people? May it not be! For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
first here Israelite Ἰσραηλίτης Israēlitēs
first here Abraham Ἀβραάμ Abraam
2
οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ ⸀Ἰσραήλ;
God did not push away his people whom he knew beforehand. Or do you not know what the scripture says in Elijah, how he intercedes with God against Israel?
first here Elijah Ἠλίας Ēlias
first here Israel Ἰσραήλ Israēl
3
Κύριε, τοὺς προφήτας σου ἀπέκτειναν, ⸀τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.
“Lord, they killed your prophets, they tore down your altars, and I alone was left, and they seek my life.”
4
ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.
But what does the divine answer say to him? “I have left for myself seven thousand men who did not bend the knee to Baal.”
Why this rendering
Rom.11.4 Observation
Syntactic observation
Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ — I have left for myself seven thousand men who did not bend the knee to Baal. This is 1 Kings 19:18. τῇ Βάαλ puts a feminine article on a male god’s name — a trace of the Septuagint copyists’ habit of reading shame (αἰσχύνη, feminine) where Baal stood — and the base text keeps that feminine article; this edition renders Baal and records the gender here. ὁ χρηματισμός, the divine answer, stands nowhere else in the New Testament and is the noun of 7:3’s χρηματίζω, will be called. V.3 ὑπελείφθην (was left), v.4 κατέλιπον (I have left), v.5 λεῖμμα (remnant) run on the root of leaving — 9:27 ὑπόλειμμα and v.5 λεῖμμα are different words, and this language has remnant for both (recorded as a loss). Vv.1-2 ἀπωθέομαι, push away, is the verb of Acts 7:27, 39, pushed him away — not paraphrased as reject. V.2 ἐντυγχάνει, intercedes, is the verb of 8:27, 34, here against (κατά). V.7 ἐπωρώθησαν (were hardened) and v.25 πώρωσις (hardening) are the root of Mark 6:52, their heart was hardened, and 3:5, the hardening of their heart — a different word from 9:18 σκληρύνω, harden, and this language keeps them apart only by site (recorded as a loss).
Rendering options · 1
Adopted “push away” — the verb of Acts 7:27
Basis One verb, one word.
Lost in translation
9:27 ὑπόλειμμα ↔ 11:5 λεῖμμα — two words, one remnant in this language.
this edition — none of the nine carries it (measured)
5
οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ’ ἐκλογὴν χάριτος γέγονεν·
So then also in the present time there has come to be a remnant according to a choice of grace.
6
εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται ⸀χάρις.
And if by grace, it is no longer from works; otherwise grace no longer becomes grace.
7
τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν,
What then? What Israel seeks after, this it did not obtain; but the chosen obtained it, and the rest were hardened,
8
⸀καθὼς γέγραπται· Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.
as it stands written: “God gave them a spirit of stupor, eyes not to see and ears not to hear, until this very day.”
9
καὶ Δαυὶδ λέγει· Γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς,
And David says: “Let their table become a snare and a trap and a stumbling block and a repayment to them;
first here daughter Δαυίδ Dauid
10
σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.
let their eyes be darkened so as not to see, and bend their back for ever.”
11
Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς.
I say then, did they stumble so as to fall? May it not be! Rather, by their trespass salvation has come to the nations, so as to make them jealous.
Why this rendering
Rom.11.11 Observation
Syntactic observation
μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς — did they stumble so as to fall? May it not be! Rather, by their trespass salvation has come to the nations, so as to make them jealous. πταίω (stumble) faces πίπτω (fall), and παράπτωμα (trespass) is a word of πίπτω — a falling-beside; this language keeps three words and loses the root. παραζηλόω, make jealous, is the verb of the Deuteronomy quotation at 10:19, here become Paul’s own aim (vv.11, 14). V.12 ἥττημα (diminishing) faces πλήρωμα (fullness) — the word of Matt 9:16, what fills it, returning in v.25 as the fullness of the nations. V.15 ἀποβολή, casting away, is the word of Acts 27:22, loss of life — a different rendering by site. πρόσλημψις, receiving, stands nowhere else in the New Testament and is the noun of Acts 28:2’s προσλαμβάνομαι, took us in. V.13 τὴν διακονίαν μου δοξάζω, I glorify my service — the two words of Acts 1:17 and John 13:31.
Rendering options · 1
Adopted “stumble / fall” — two verbs kept as two
Basis Where the base text distinguishes, so does the rendering.
12
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.
And if their trespass is the riches of the world and their diminishing the riches of the nations, how much more their fullness.
13
Ὑμῖν ⸀δὲ λέγω τοῖς ἔθνεσιν. ἐφ’ ὅσον μὲν ⸀οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,
But I speak to you, the nations. Inasmuch then as I am an apostle of the nations, I glorify my service,
14
εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν.
if somehow I may make my flesh jealous and save some of them.
15
εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;
For if their casting away is the reconciliation of the world, what will their receiving be but life from the dead?
16
εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.
And if the firstfruits are holy, so is the lump; and if the root is holy, so are the branches.
17
Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ⸀ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου,
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a sharer of the root of the richness of the olive tree,
Why this rendering
Rom.11.17 Observation
Syntactic observation
σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου — you, being a wild olive, were grafted in among them and became a sharer of the root of the richness of the olive tree. Vv.17-24 address a singular you (σύ) — narrowing from you, the nations of v.13 to one person; this edition keeps the singular. ἐγκεντρίζω, graft in, occurs in the New Testament only in this paragraph, six times, and all three of ἐκκλάω, broken off, are here. ἀγριέλαιος (wild olive), καλλιέλαιος (cultivated olive), ἐλαία (olive tree; Matt 21:1, Mount of Olives) make three — olive is kept in all three. The base text reads v.17 as τῆς ῥίζης τῆς πιότητος (the root of the richness) and marks it ⸀ — the variant is the root and the richness. V.18 κατακαυχῶ, boast against, is καυχάομαι (boast, 2:17) with κατά. βαστάζω, bear, is the verb of Matt 3:11, to carry his sandals, and 20:12, bore the burden — it is the root that bears you. V.20 ὑψηλὰ φρόνει, think high things, returns at 12:16 — the verb of 8:5, think the things of the flesh. V.22 sets χρηστότης (kindness) against ἀποτομία (severity) — the kindness of 2:4; severity stands in the New Testament only in this verse.
Rendering options · 1
Adopted “you” singular kept through vv.17-24
Basis When the base text changes number, so does the translation.
18
μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ.
do not boast against the branches; but if you boast against them, it is not you who bear the root but the root you.
19
ἐρεῖς οὖν· Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ.
You will say then, “Branches were broken off so that I might be grafted in.”
20
καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ⸂ὑψηλὰ φρόνει⸃, ἀλλὰ φοβοῦ·
Well; by unbelief they were broken off, but you stand by faith. Do not think high things, but fear;
21
εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, ⸀οὐδὲ σοῦ φείσεται.
for if God did not spare the branches according to nature, neither will he spare you.
22
ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ⸀ἀποτομία, ἐπὶ δὲ σὲ ⸂χρηστότης θεοῦ⸃, ἐὰν ⸀ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.
See then the kindness and the severity of God: on those who fell, severity; but on you, the kindness of God — if you stay on in the kindness; otherwise you also will be cut off.
23
κἀκεῖνοι δέ, ἐὰν μὴ ⸀ἐπιμένωσι τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ⸂ἐστιν ὁ θεὸς⸃ πάλιν ἐγκεντρίσαι αὐτούς.
And they also, if they do not stay on in unbelief, will be grafted in; for God is able to graft them in again.
24
εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.
For if you were cut off from what is by nature a wild olive and against nature were grafted into a cultivated olive, how much more will these, who are according to nature, be grafted into their own olive tree.
25
Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ⸀ἦτε ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,
For I do not want you to be ignorant, brothers, of this mystery — so that you may not be prudent in your own eyes — that hardening in part has come upon Israel until the fullness of the nations comes in;
26
καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· καθὼς γέγραπται· Ἥξει ἐκ Σιὼν ὁ ⸀ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ.
and so all Israel will be saved, as it stands written: “The one who rescues will come out of Zion; he will turn away impieties from Jacob.
first here Zion Σιών Siōn
first here Jacob Ἰακώβ Iakōb
27
καὶ αὕτη αὐτοῖς ἡ παρ’ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.
And this is my covenant with them, when I take away their sins.”
28
κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας·
According to the gospel they are enemies because of you, but according to the choice they are beloved because of the fathers;
29
ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.
for the gifts of grace and the calling of God are without regret.
30
ὥσπερ ⸀γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,
For just as you once disobeyed God, but now have been shown mercy by their disobedience,
31
οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ ⸀νῦν ἐλεηθῶσιν·
so also these have now disobeyed by the mercy shown to you, so that they also may now be shown mercy.
32
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.
For God shut up all in disobedience, so that he might have mercy on all.
Why this rendering
Rom.11.32 Observation
Syntactic observation
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ — for God shut up all in disobedience, so that he might have mercy on all. συγκλείω, shut up, is the verb of Luke 5:6, they enclosed a great multitude of fish — the word of the net falls here on people. τοὺς πάντας, all, with the article, comes twice. Vv.30-32 have ἀπειθέω/ἀπείθεια (disobey, disobedience) four times and ἐλεάω/ἔλεος (be shown mercy, have mercy, mercy) four times — this language keeps each root on one word. V.26 πᾶς Ἰσραήλ, all Israel, has no article. ὁ ῥυόμενος, the one who rescues, is the participle of the verb of 7:24, who will rescue me — Isaiah 59:20. V.29 ἀμεταμέλητα, without regret, is the negation of Matt 21:29’s regretted (μεταμέλομαι) — not paraphrased as irrevocable. V.33 ἀνεξεραύνητα, unsearchable, negates 8:27’s searches the hearts (ἐραυνάω), and ἀνεξιχνίαστοι, untraceable, is a word of 4:12’s footsteps (ἴχνος) — both roots are kept. Vv.34-35 are Isaiah 40:13 and Job 41:11, and v.36 ἐξ αὐτοῦ καὶ δι’ αὐτοῦ καὶ εἰς αὐτόν (from him, through him, to him) keeps the three prepositions as they stand.
Rendering options · 1
Adopted “shut up” — the net’s verb of Luke 5:6
Basis One verb, one word.
33
Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
O depth of riches and of wisdom and of knowledge of God! How unsearchable are his judgements and how untraceable his ways!
34
Τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;
“For who knew the mind of the Lord? Or who became his counsellor?
35
ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;
Or who gave to him first, and it will be repaid to him?”
36
ὅτι ἐξ αὐτοῦ καὶ δι’ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.
For from him and through him and to him are all things. To him be the glory to the ages. Amen.