Romans / Chapter 11

Romans 11

36 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Romans 11 resolves the Israel question. Paul asks: has God rejected his people? No — Paul himself is proof. A remnant exists by grace. The rest were hardened, but their stumbling has brought salvation to the Gentiles, which will in turn provoke Israel to jealousy. Using the olive tree metaphor, Paul warns Gentile believers not to boast against the natural branches — if God did not spare the natural branches, he will not spare the grafted ones either. Paul then reveals a mystery: a partial hardening has come upon Israel until the fullness of the Gentiles has come in, and so all Israel will be saved. The chapter concludes with a doxology praising the depth of God's wisdom and knowledge.

What Makes This Chapter Remarkable

The 'mystery' of verse 25-26 is one of the most debated passages in the New Testament. 'All Israel will be saved' has been interpreted as (1) all ethnic Israel will eventually believe, (2) the elect from Israel across all generations, or (3) the full people of God (Jew and Gentile). The olive tree metaphor (vv. 17-24) is Paul's most vivid illustration of the relationship between Israel and the church — Gentile believers are grafted into Israel's olive tree, not the reverse. The concluding doxology (vv. 33-36) is one of the most sublime passages of theological worship in all of Scripture.

Translation Friction

The meaning of 'all Israel' (pas Israēl) in verse 26 is the central interpretive challenge. We render the Greek as given and note the range of interpretations. The olive tree metaphor involves botanically unusual grafting (wild branches onto a cultivated tree), which Paul himself acknowledges as 'contrary to nature' (v. 24).

Connections

The Elijah narrative (vv. 2-4) draws from 1 Kings 19:10-18. The hardening motif quotes Deuteronomy 29:4, Isaiah 29:10, and Psalm 69:22-23. The olive tree may allude to Jeremiah 11:16. The 'deliverer from Zion' quotation (v. 26) combines Isaiah 59:20-21 and Isaiah 27:9. The doxology echoes Isaiah 40:13 and Job 41:11. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: O altitudo divitiarum sapientiae et scientiae Dei became one of the great doxological exclamations in Latin theology. Altitudo (height/depth) for Greek bathos (depth) slightly changes the spatial meta... See the [Vulgate Romans](/vulgate/romans).

Romans 11:1

Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν.

I ask then, has God rejected his people? Absolutely not! For I myself am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

KJV 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.

Notes & Key Terms

Translator Notes

The verb apōsato ('pushed away, rejected') echoes the language of Psalm 94:14 (LXX 93:14): 'the LORD will not reject his people.' Paul offers himself as exhibit A: if God had rejected Israel, Paul — a thoroughbred Israelite — would not be an apostle. The tribe of Benjamin was significant: it remained loyal to the house of David and was the tribe of Israel's first king, Saul (Paul's namesake).
[TCR Cross-Reference] Quotes Psalm 94:14. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Romans 11:2

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 has not rejected his people whom he foreknew. Or do you not know what the Scripture says about Elijah, how he appeals to God against Israel?

KJV God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

Notes & Key Terms

Translator Notes

The verb proegnō ('foreknew') links back to 8:29 — God's foreknowledge is not mere advance awareness but relational choosing. A people whom God foreknew cannot be ultimately rejected. The verb entynchanei ('appeals, intercedes') is the same word used for Christ's intercession in 8:34, but here Elijah intercedes against Israel.

Romans 11:3

κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.

"Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life."

KJV Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

Notes & Key Terms

Translator Notes

Paul quotes 1 Kings 19:10, 14 (with slight modifications from the LXX). Elijah's despair is absolute — he believes he is the sole remaining faithful person in Israel. The historical parallel to Paul's time is clear: apparent wholesale rejection of God's purposes.
[TCR Cross-Reference] References 1 Kings 19:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Romans 11:4

ἀλλ' τί λέγει αὐτῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.

But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal."

KJV 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.

Notes & Key Terms

Translator Notes

The word chrēmatismos ('divine reply, oracle') is a formal, authoritative response. God corrects Elijah's perception: seven thousand remained faithful. The verb katelipon ('I kept, I reserved for myself') is emphatic — God preserved the remnant by his own initiative. The phrase emautō ('for myself') makes the remnant God's personal possession. Paul quotes 1 Kings 19:18.
[TCR Cross-Reference] Echoes 1 Kings 19:18. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Romans 11:5

οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν·

So too at the present time there is a remnant chosen by grace.

KJV Even so then at this present time also there is a remnant according to the election of grace.

Notes & Key Terms

Translator Notes

Paul applies the Elijah precedent to his own era: just as God preserved seven thousand in Elijah's day, so now a remnant of Jewish believers exists. The phrase kat' eklogēn charitos ('according to the election of grace') identifies grace, not merit, as the basis of remnant membership.

Romans 11:6

εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.

But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

KJV And if by grace, then is it 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.

Notes & Key Terms

Translator Notes

Paul states the logical incompatibility of grace and works as bases for election. The SBLGNT omits the longer reading found in the KJV ('But if it be of works, then is it no more grace: otherwise work is no more work'), which appears in later manuscripts. The principle is absolute: if the remnant is chosen by grace, works cannot be the basis — the two are mutually exclusive.

Romans 11:7

Τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν,

What then? Israel failed to obtain what it was pursuing. The elect obtained it, but the rest were hardened,

KJV What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded;

Notes & Key Terms

Translator Notes

Paul distinguishes two groups within Israel: hē eklogē ('the elect,' the remnant that believed) and hoi loipoi ('the rest,' the majority). The verb epōrōthēsan ('were hardened, made callous') is a divine passive — God hardened them, as in 9:18. The word pōrōsis suggests the formation of a callus or the hardening of stone.

Romans 11:8

καθὼς γέγραπται· ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.

According as it is recorded, God has granted them the inner life of slumber, sight that they should not witness, and ears that they should not hear;) to this day.

KJV 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.

Notes & Key Terms

Translator Notes

Paul combines Deuteronomy 29:4 (LXX) and Isaiah 29:10. The word katanyxeōs ('stupor, deep sleep, numbness') describes a spiritual insensibility — aware of God's truth yet unable to perceive it. The phrase heōs tēs sēmeron hēmeras ('until this present day') extends the condition from Moses and Isaiah's time to Paul's own.
[TCR Cross-Reference] References Isaiah 29:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References Deuteronomy 29:4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Romans 11:9

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, a stumbling block and a retribution for them;

KJV And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

Notes & Key Terms

Translator Notes

Paul quotes Psalm 69:22-23 (LXX 68:23-24), attributed to David. The 'table' (trapeza) may symbolize the Torah or the temple sacrifices — Israel's privileges become the very instruments of their ensnaring when they cling to them as substitutes for faith in Christ.
[TCR Cross-Reference] Echoes Psalms 69:22-23. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Romans 11:10

σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.

Let their eyes grow dark so they cannot see, and let their backs be bent under the burden forever.

KJV Let their eyes be darkened, that they may not see, and bow down their back alway.

Notes & Key Terms

Translator Notes

The continuation of Psalm 69:23. Darkened eyes and bent backs describe a people burdened and blinded. The phrase dia pantos ('forever, continually') seems final — but Paul will argue in the following verses that this hardening is not permanent. The Psalm's imprecatory language is applied typologically, not as Paul's personal wish.
[TCR Cross-Reference] This verse quotes Psalms 69:22-23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Romans 11:11

Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλ' τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν εἰς τὸ παραζηλῶσαι αὐτούς.

So I ask, did they stumble so as to fall beyond recovery? Absolutely not! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous.

KJV 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.

Notes & Key Terms

Translator Notes

Paul distinguishes between stumbling (ptaiō, a temporary misstep) and falling (piptō, a permanent collapse). Israel stumbled but did not fall permanently. The divine purpose behind Israel's trespass is twofold: (1) salvation goes to the Gentiles, and (2) Israel is provoked to jealousy by Gentile faith. This jealousy is redemptive, not destructive — it is meant to draw Israel back.

Romans 11:12

εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.

Now if their trespass means riches for the world, and their failure means riches for the Gentiles, how much more will their full inclusion mean!

KJV 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 fulness?

Notes & Key Terms

Translator Notes

Another 'how much more' (posō mallon) argument: if Israel's rejection produced worldwide blessing, Israel's acceptance will produce something even greater. The word plērōma ('fullness, full number, full inclusion') is the positive counterpart to 'failure' (hēttēma) — the full restoration of Israel.

Romans 11:13

Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν· ἐφ' ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,

Now I am speaking to you Gentiles. Inasmuch as I am an apostle to the Gentiles, I magnify my ministry,

KJV For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

Notes & Key Terms

Translator Notes

Paul turns to address the Gentile believers in Rome directly. The verb doxazō ('I glorify, magnify, honor') applied to his ministry means he takes his apostolic role seriously and exercises it strategically.

Romans 11:14

εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν.

If by any means I may provoke to emulation them which are my physical nature, and may rescue some of them.

KJV If by any means I may provoke to emulation them which are my flesh, and might save some of them.

Notes & Key Terms

Translator Notes

Paul reveals his strategy: by successfully evangelizing Gentiles, he hopes to provoke his fellow Jews (mou tēn sarka, 'my flesh,' i.e., his kinspeople) to jealousy. The modest 'some of them' (tinas ex autōn) is realistic — Paul does not expect all Israel to believe through his personal ministry.

Romans 11:15

εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;

For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?

KJV 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?

Notes & Key Terms

Translator Notes

The parallel is breathtaking: rejection (apobolē) → world reconciliation; acceptance (proslēmpsis) → life from the dead. The phrase zōē ek nekrōn ('life from the dead') may mean (1) the general resurrection at the end of the age, triggered by Israel's restoration, or (2) a spiritual renewal of extraordinary proportions. Either way, Israel's future restoration will produce something beyond what their rejection produced.

Romans 11:16

εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.

If the dough offered as firstfruits is holy, then the whole batch is holy; and if the root is holy, so are the branches.

KJV For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

Notes & Key Terms

Translator Notes

Two analogies making the same point: the part consecrates the whole. The 'firstfruits' (aparchē) and 'root' (rhiza) likely refer to the patriarchs (Abraham, Isaac, Jacob), whose consecration sanctifies their descendants (the 'lump' and 'branches'). The reference to Numbers 15:17-21, where a portion of dough was offered to consecrate the whole batch, supports this reading.
[TCR Cross-Reference] Quotes Numbers 15:17-21. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Romans 11:17

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, a wild olive shoot, were grafted in among them and now share in the nourishing root of the olive tree,

KJV And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

Notes & Key Terms

Translator Notes

The olive tree metaphor begins. The natural branches (Israel) were partially broken off; the wild olive shoot (Gentile believers) was grafted in. The word tines ('some') is crucial — not all branches were broken off. The Gentile believer shares in (synkoinōnos, 'co-partaker of') the root's richness. The olive tree represents the covenant people of God, rooted in the patriarchs.

Romans 11:18

μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλ' ἡ ῥίζα σέ.

Boast not opposed to the branches. But if you boast, you bearest not the root, but the root you.

KJV Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Notes & Key Terms

Translator Notes

The verb katakaucho ('boast against, exult over') is a compound suggesting boasting at the expense of others. The corrective is theologically fundamental: Gentile Christians are supported by Israel's heritage ('the root bears you'), not the reverse. The church does not replace Israel but is grafted into Israel's covenant story.

Romans 11:19

ἐρεῖς οὖν· ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ.

Then you will say, "Branches were broken off so that I might be grafted in."

KJV Thou wilt say then, The branches were broken off, that I might be graffed in.

Notes & Key Terms

Translator Notes

Paul voices the Gentile believer's triumphalist logic: Israel's rejection was for our benefit. While there is a partial truth (cf. v. 11), the tone of self-congratulation is dangerous.

Romans 11:20

καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλοφρόνει ἀλλ' φοβοῦ·

True enough. They were broken off because of their unbelief, and you stand by faith. So do not be arrogant, but be afraid.

KJV Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

Notes & Key Terms

Translator Notes

Paul concedes the factual point (kalōs, 'true enough, granted') but redirects the conclusion. The dative pistei ('by faith') is the only basis for the Gentile believer's standing — not ethnic merit or moral superiority. The imperative phobou ('fear, be afraid') is a warning: the same God who broke off natural branches can break off grafted ones.

Romans 11:21

εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται.

For if God did not spare the natural branches, neither will he spare you.

KJV For if God spared not the natural branches, take heed lest he also spare not thee.

Notes & Key Terms

Translator Notes

The verb epheisato ('spared') echoes 8:32, where God 'did not spare his own Son.' The argument from lesser to greater: if God did not spare the natural (kata physin) branches who had prior claim, Gentile grafts should not presume on his patience.

Romans 11:22

ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.

Consider then the kindness and the severity of God: severity toward those who have fallen, but God's kindness toward you — provided you continue in his kindness. Otherwise you too will be cut off.

KJV 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.

Notes & Key Terms

Translator Notes

The word chrēstotēta ('kindness, goodness') and apotomian ('severity, sternness' — literally 'cutting off') describe two aspects of God's character, both equally real. The conditional ean epimenēs ('if you continue') introduces a genuine warning: standing in grace is maintained by continuing in faith. The threat ekkopēsē ('you will be cut off') is addressed to Gentile believers corporately.

Romans 11:23

κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς.

And even they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again.

KJV And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

Notes & Key Terms

Translator Notes

The door remains open: Israel's unbelief is not a permanent condition but can be reversed. The phrase dynatos estin ho theos ('God is able') appeals to divine power — the same God who raised the dead (4:17) can restore broken branches.

Romans 11:24

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 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!

KJV For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

Notes & Key Terms

Translator Notes

Paul acknowledges the botanical oddity: grafting wild stock onto cultivated stock is para physin ('contrary to nature') — normally the reverse is done. If God performed this unnatural grafting for Gentiles, how much more easily can he regraft Israel's own natural branches into their own tree. The phrase tē idia elaia ('their own olive tree') is poignant — Israel belongs to this tree.

Romans 11:25

Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,

For I do not want you to be unaware, brothers and sisters, of this mystery — lest you be wise in your own sight — that a partial hardening has come upon Israel until the fullness of the Gentiles has come in,

KJV 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 fulness of the Gentiles be come in.

Notes & Key Terms

Translator Notes

Paul uses his disclosure formula (cf. 1:13) to reveal a mystērion ('mystery') — not something secret but something previously hidden now revealed. The mystery has three elements: (1) the hardening is partial (apo merous, 'from a part'), (2) it is temporary (achris hou, 'until'), and (3) its terminus is the entry of 'the fullness of the Gentiles' (to plērōma tōn ethnōn). The purpose of revealing this mystery is to prevent Gentile arrogance (en heautois phronimoi, 'wise in your own estimation').

Romans 11:26

καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· καθὼς γέγραπται· ἥξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ.

So all Israel will be saved — as it is written, There will come out of Sion the Deliverer, and will turn away ungodliness from Jacob:.

KJV And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

Notes & Key Terms

Translator Notes

The phrase pas Israēl ('all Israel') is the interpretive crux. The word houtōs ('in this way, thus') points to the process described: through the dynamic of Gentile fullness provoking Jewish response. Paul quotes Isaiah 59:20-21 with modifications. 'The Deliverer' (ho rhyomenos) is Christ at his return. 'All Israel' most likely refers to the ethnic nation as a whole (not every individual but the nation as an entity), consistent with the Mishnaic usage of 'all Israel' (Sanhedrin 10:1).
[TCR Cross-Reference] Quotes Isaiah 59:20-21. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Romans 11:27

καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.

"And this will be my covenant with them, when I take away their sins."

KJV For this is my covenant unto them, when I shall take away their sins.

Notes & Key Terms

Translator Notes

Paul quotes from Isaiah 27:9 (LXX), connecting it to the new covenant promise. The word diathēkē ('covenant') echoes Jeremiah 31:31-34 — the new covenant includes the forgiveness of sins. Israel's salvation will be a covenant act of divine grace, not human achievement.
[TCR Cross-Reference] Draws on Isaiah 59:20-21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Isaiah 27:9. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Jeremiah 31:31-34. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Romans 11:28

κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι' ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας·

Regarding the gospel, they are enemies for your sake; but regarding election, they are beloved for the sake of the patriarchs.

KJV As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

Notes & Key Terms

Translator Notes

Paul holds two realities in tension: in terms of their present response to the gospel, unbelieving Israel is in opposition (echthroi, 'enemies'); in terms of God's eternal purpose, they remain agapētoi ('beloved'). The ground of their belovedness is not their own merit but the patriarchs — God's covenant with Abraham, Isaac, and Jacob.

Romans 11:29

ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.

For the gifts and the calling of God are irrevocable.

KJV For the gifts and calling of God are without repentance.

Notes & Key Terms

Translator Notes

The word ametamelēta ('irrevocable, without regret, not to be taken back') is the theological anchor: God does not revoke his gifts or calling. What was given to Israel (the privileges listed in 9:4-5) remains theirs. God's faithfulness to his covenant promises is permanent.

Romans 11:30

ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,

For just as you were once disobedient to God but now have received mercy because of their disobedience,

KJV For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

Notes & Key Terms

Translator Notes

Paul traces a providential pattern: Gentile disobedience → Gentile mercy (through Israel's faithfulness in preserving Scripture and producing the Messiah); Israel's disobedience → Gentile mercy (through the gospel going to the nations). The verb ēpēthēsate ('were disobedient') and ēleēthēte ('received mercy') summarize the Gentile journey.

Romans 11:31

οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν.

Indeed, even so have these also now not believed, that by way of your mercy they also may obtain mercy.

KJV Even so have these also now not believed, that through your mercy they also may obtain mercy.

Notes & Key Terms

Translator Notes

The pattern continues: Israel's present disobedience serves the purpose of their future mercy. The phrase tō hymeterō eleei ('by the mercy shown to you') means that Gentile mercy provokes Jewish jealousy (v. 11), which leads to Jewish mercy. The word nyn ('now') appears twice in some manuscripts — the SBLGNT includes both, emphasizing present-tense mercy.

Romans 11:32

συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.

For God has consigned all to disobedience, so that he may have mercy on all.

KJV For God hath concluded them all in unbelief, that he might have mercy upon all.

Notes & Key Terms

Translator Notes

The verb synekleisen ('shut up together, imprisoned, consigned') presents God as deliberately allowing universal disobedience — not because he delights in sin but because universal disobedience is the prerequisite for universal mercy. If anyone could claim self-achieved righteousness, mercy would be unnecessary. The double tous pantas ('all...all') encompasses both Jew and Gentile. This verse is the theological conclusion of chapters 9-11 and arguably of Romans 1-11.

Romans 11:33

Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how untraceable his ways!

KJV 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!

Notes & Key Terms

Translator Notes

Paul erupts into doxology. The exclamation ō bathos ('O depth!') expresses wonder at the fathomless nature of God's plan. Three divine attributes are celebrated: ploutou ('riches' — abundance of resources), sophias ('wisdom' — skill in deploying resources), and gnōseōs ('knowledge' — comprehensive awareness). The adjectives anexeraunēta ('unsearchable, beyond investigation') and anexichniastoi ('untraceable, beyond tracking') mean God's ways cannot be fully mapped by human reason.

Latin Vulgate (Jerome, 384 CE)

"O the depth of the riches of the wisdom and knowledge of God!"

O altitudo divitiarum sapientiae et scientiae Dei became one of the great doxological exclamations in Latin theology. Altitudo (height/depth) for Greek bathos (depth) slightly changes the spatial metaphor. The verse became a touchstone for theological humility — the acknowledgment that God's ways exceed human comprehension.

Romans 11:34

τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;

Since who has known what the Lord is thinking? or who has been his advisor?

KJV For who hath known the mind of the Lord? or who hath been his counsellor?

Notes & Key Terms

Translator Notes

Paul quotes Isaiah 40:13 (LXX). The rhetorical questions expect the answer 'no one.' God does not consult advisors; his wisdom is self-generated. This is not an anti-intellectual statement but a confession that divine wisdom exceeds human capacity.
[TCR Cross-Reference] Echoes Isaiah 40:13. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Romans 11:35

ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;

"Or who has given a gift to him that he might be repaid?"

KJV Or who hath first given to him, and it shall be recompensed unto him again?

Notes & Key Terms

Translator Notes

Paul alludes to Job 41:11. No one has put God in their debt. God is the ultimate source; all things flow from him. The verb proedōken ('gave first, gave in advance') implies a prior gift that creates obligation — no such gift exists. God's mercy is free because no one can establish a prior claim.
[TCR Cross-Reference] This verse quotes Job 41:11 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Romans 11:36

ὅτι ἐξ αὐτοῦ καὶ δι' αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.

Are all things — to whom be glory for ever, for of him, and through him, and to him. Amen.

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

Notes & Key Terms

Translator Notes

The threefold prepositional phrase encompasses all reality: ex autou ('from him' — origin), di' autou ('through him' — sustenance), eis auton ('to him' — destination). All things come from God, are sustained by God, and exist for God's glory. The doxology 'to him be glory forever, Amen' brings the theological argument of chapters 1-11 to a fitting conclusion before the ethical exhortations of chapters 12-16 begin.

Chapter 10 Report an error Romans index Chapter 12