Romans 11 — TOJB
11Verse 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.Verse 2Hashem has not repudiated His people whom He foreknew.+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?Verse 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.+Verse 4But what is Hashemʼs answer to him? “I have kept for Myself seven thousand men, who have not bowed the knee to Ba'al.”+Verse 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).Verse 6But if on the mekor (basis) of chen v'chesed (unmerited favor, grace), then not on the mekor (basis) of+ma'asim (works), vi-bahlt (since) otherwise chesed would no longer be chesed.+Verse 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.+Verse 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.+Verse 9And Dovid said, Let their shulchan (table) become a snare and a net, a trap and a retribution for them;Verse 10Let their eyes be darkened so that they cannot see, and bend their backs forever.+Verse 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.Verse 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!Verse 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 tikvahVerse 14that I might provoke my kinsmen to jealousy and might save some of them.Verse 15For if their rejection means ritztzuy (reconciliation),+for the gontzer velt (whole world), what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?Verse 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).Verse 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,Verse 18Do not boast+over the ana'fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.Verse 19You will say, then, “Ana'fim were broken off in order that I might be grafted in.”Verse 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.Verse 21For if G-d did not spare the natural anafim, neither will He spare you.Verse 22Consider then the nedivut (generosity), the chesed of Hashem, and also the fearful judgment of Hashem: to those who fell,+severity; but to you the goodness of Hashem, provided that you continue in that goodness; otherwise, you too will be cut off.Verse 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.Verse 24For if you+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.Verse 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;Verse 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),Verse 27And this will be My Berit (covenant) with them, when I take away their sins.+Verse 28With regard to the Besuras HaGeulah they are oyevim (enemies) for your+sake, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers).Verse 29For the matnat Hashem and the kri'at Hashem are irrevocable.Verse 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,Verse 31So also they have now been without mishma'at for your chaninah (mercy, pardon) in order that they also might receive chaninah (mercy).+Verse 32For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;Verse 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.Verse 34For who has known the Ruach of Hashem? Or who has been ISH ATZATO (His Counselor)?+Verse 35Or who has given in advance to Him so that His presents come only as a (choiv) debt repaid?+Verse 36Because from Him and through Him and to Him are all things. Lo HaKavod l'Olamim. Omein. (To Him be glory forever. Amen.)