Romans 11

Romans · Chapter 11

Romans 11:34

1I 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 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,3Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.4But 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.5Even so then at this present time also there is a remnant according to the election of grace.6And 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.7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.8(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.9And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:10Let their eyes be darkened, that they may not see, and bow down their back alway.11I 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.12Now 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?13For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:14If by any means I may provoke to emulation them which are my flesh, and might save some of them.15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?16For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.17And 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;18Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.19Thou wilt say then, The branches were broken off, that I might be graffed in.20Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:21For if God spared not the natural branches, take heed lest he also spare not thee.22Behold 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.23And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.24For 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?25For 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.26And 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:27For this is my covenant unto them, when I shall take away their sins.28As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.29For the gifts and calling of God are without repentance.30For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:31Even so have these also now not believed, that through your mercy they also may obtain mercy.32For God hath concluded them all in unbelief, that he might have mercy upon all.33O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!34For who hath known the mind of the Lord? or who hath been his counsellor?35Or who hath first given to him, and it shall be recompensed unto him again?36For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

King James Version (1769)

Other translations

VerseKJVBSBASV
34For who hath known the mind of the Lord? or who hath been his counsellor?“Who has known the mind of the Lord? Or who has been His counselor?”For who hath known the mind of the Lord? or who hath been his counsellor?

In context

AI-assisted, sourced

Romans 11:25-36All Israel shall be saved

About Romans 11God has not cast away his people, Paul writes, for as God kept "seven thousand men" in Elijah's day, "there is a remnant according to the election of grace," and through Israel's fall "salvation is come unto the Gentiles." Speaking "to you Gentiles," he says they are a wild olive branch "graffed in," so "Boast not against the branches," and "Be not highminded, but fear," for the natural branches can be grafted in again. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in," and "so all Israel shall be saved," for "the gifts and calling of God are without repentance," and Paul ends in praise, "O the depth of the riches both of the wisdom and knowledge of God." Romans 11:1Romans 11:4Romans 11:5Romans 11:11Romans 11:13Romans 11:17Romans 11:18Romans 11:20Romans 11:23Romans 11:25Romans 11:26Romans 11:29Romans 11:33

Who, where and when in this chapter

Original Greek words

EnglishGreekSay itStrong'sMeaning
WhoτίςtisG5101
which?

τίς (tis) τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. I. I. As subst., 1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. …

forγὰρgarG1063
for

γάρ (gar) γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; 1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. 2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. …

has knownἔγνωegnōG1097
to know

γινώσκω (ginōskō) γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently …

[the] mindνοῦνnounG3563
mind

νοῦς (nous) νοῦς (contr. from νόος), ὁ, genitive, dative, νοός, νοΐ (late forms, = cl., νοῦ, νῷ; Bl., § 9, 3), accusative, νοῦν, [in LXX chiefly for לֵב, לֵבָב ;] 1. prop., of the ruling faculty, mind, understanding, reason (see Lft., Notes, 88 f.; Vaughan on Rom.7:23): Luk.24:45, Rom.1:28 7:23 12:2 14:5, Eph.4:17, 23 Php.4:7, 2Th.2:2, 1Ti.6:5, 2Ti.3:8, Tit.1:15, Rev.13:18 17:9; ν. τ. σαρκός (ICC, in l), Col.2:18; opposite to σάρξ, Rom.7:25; to πνεῦμα, 1Co.14:14-15; to γλῶσσα, 1Co.14:19 2. By meton., of an act of mind, a mind, thought, purpose: Rom.11:34 = 1Co.2:16" (LXX), 1Co.1:10.† νόος, see: νοῦς …

of [the] Lord?κυρίου;kuriouG2962G
lord: God

κύριος (kurios) κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; 1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Ma …

orἢēG2228
or

ἤ (ē) ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); 1. disjunctive, or; (a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; (b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; …

whoτίςtisG5101
which?

τίς (tis) τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. I. I. As subst., 1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. …

counselorσύμβουλοςsumboulosG4825
counselor

σύμβουλος (sumboulos) σύμβουλος, -ου, ὁ (σύν, βουλή), [in LXX for יָעַץ and cogn. forms ;] a counsellor, adviser: Rom.11:34 (LXX).† (AS)

of HimαὐτοῦautouG0846
it/s/he

αὐτός (autos) αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). 1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); (1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; …

has been?ἐγένετο;egenetoG1096
to be

γίνομαι (ginomai) γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] 1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. …

Words and meanings from STEPBible data (Tyndale House, Cambridge, CC BY 4.0). The capitalized syllable is the stressed one.