A A A A A
Bible Book List

ROMANOS 11 Mam de Todos Santos Chuchumatán (MVJ)

Alcye kej chi cletel cyxol aj Israel

11  Amale elet cyxooˈn ke t‑xjal Dios j‑e tkba Dios, ¿pero opa tzˈel t‑xooˈn Dios ejeeˈ? Min. Inayena jun tumel min o tzˈel t‑xooˈnxin cykilca, cuma jun aj Israel ken weya, pero min o tzˈel t‑xooˈnxin inayena. T‑xeˈchel Abraham kena, bix te Benjamín kena. Kej xjal o chi oc te t‑xjal Dios, ejeeˈj ya ttzkiˈntlxin jatxe tuj tneel at tuˈn cyoc te t‑xjalxin, min o tzˈel t‑xooˈnxin. Tuj cykil tyem at juun xjal e xiˈ lpeke tiˈ Dios. ¿Mimpa cytzkiˈna ti toc tuj tyol Dios tiˈ Elías tej toc tkanbilxin twitz Dios cyiˈ aj Israel? E xiˈ tkbaˈn Elías te Kaaw cyjulu: “Taat, o cub cybyoˈn aj Israel cykilca ke tyolela. O cub cyxiten ke altar jaaˈ e naˈna koˈya tbiy. Bix yal jaˈlewe nuk inayena o chin cyaj itzˈj cyuˈn, bix nchi jyon wiˈja tuˈn ncuba,” tz̈i Elías. ¿Pero ti e tzaj tkbaˈn Kaaw texin? E tzaj tkbaˈn cyjulu: “Yaaˈn tjunala o cyaja, cuma at wuuk miltl xinak nchi naˈn nbiˈya, bix min o cub cychˈecy twitzj sant Baal tbi te cynaabl Dios,” tz̈i Kaaw te Elías. Bix jax juˈx jaˈlewe. At juun xjal cyxol aj Israel jaˈlewe o chi oc te t‑xjal Dios. Bix o chi oc te t‑xjalxin nuk tuˈnj o tzaj tkˈoˈnxin t‑xtalbilxin cye. Cuma t‑xjal Dios koˈ tuˈnj t‑xtalbil Dios, mlaytzen txiˈ kkbaˈn t‑xjal Dios koˈ tuˈnj baˈn o bint kuˈn. Ka tuˈnj baˈn o bint kuˈn, yaaˈntltzen tuˈnj t‑xtalbil Dios.

Juˈ tzunj, ¿ti qˈuelela kniyˈ tiˈj? Qˈuelel kniyˈ tiˈj kej aj Israel n‑oc cyipen tuˈn cyoc jiquen twitz Dios, pero min o chi caman tuˈn cyoc jiquen twitzxin. Pero kej cyxol aj Israel o tzˈoc ke cycˈuˈj tiˈ Dios, te cye o kˈoj tuˈn cyoc jiquen twitzxin. Yaltzen niyˈtlkej, cycyˈi e xiˈ cyniman Dios, tisen tzin tkbaˈn tuj tyol Dios: “E cyaj tkˈoˈn Dios ejeeˈ tuˈn cyten tuya jun cyanem cyimne, bix tuya jun cynaabl mintiiˈ n‑ocx tuj, tisencˈa min tzˈex tuj cywiˈ. Juˈ cyten nejl, bix juˈx cyten jaˈlewe,” tz̈i tyol Dios. Ejeeˈ tzunja tisenj e tkba David. Tz̈i David cyiˈj aj Israel cyjulu: “Jcykˈinemal cˈoquel te tzyul cye nuk tuˈn t‑xiˈ tiiˈn ejeeˈ tuj il. Jatzen cycastiwaj. 10 Chi cyjel tuj klolj tuˈn miˈn tzˈel cyniyˈ tiˈj. Bix cyil cbinelxsen tisen jun cyiketz mlay chi jaw tjakˈ,” tz̈i David tuj tyol Dios.

Jun colbil cye xjal yaaˈn judío

11 N‑eltzen kniyˈ tiˈj o tzˈel cyxooˈn aj Israel ja Cristo. Pero cxeˈl nkanena cyey, ¿qˈuelelpa cyxooˈn mas yaj? Min, yaaˈn te junx maj o tzˈel cyxooˈn. Pero tej tel cyxooˈn ja Cristo nejl, ja tzunja cyil otzen tzˈajben tuˈn cyclet kej xjal yaaˈn Israel. Bix ja lu cˈajbel cye aj Israel, cuma oj cylonte tkˈaˈ Dios te cyekej yaaˈn Israel tuˈn cyclet, cˈoqueltzen lochˈ cycˈuˈj tiˈj tuˈntzen ejeeˈn tuˈn cyclet. 12 Cuma o tzˈajben te cyej xjal yaaˈn judío tuˈn tkˈoj xtalbil cye tuˈnj tel‑len cyxooˈn aj Israel ja Cristo, bix cuma o tzˈajben te cyej xjal yaaˈn judío tuˈn cyiikˈente jun baˈn tuˈnj tel‑len cyiiqˈuen aj judío jxtalbil e takˈ Dios, ¿yaaˈmpatzele jax nimxsen mastl xtalbil ccyiikˈel kej yaaˈn judío oj tul jkˈij tuˈn cyocslan kej xjal judío tiˈ Cristo?

13 Key xjal yaaˈn judío, il tiˈj qˈuelel cyniˈya tiˈj tuˈnj oj cyocslan ntanema tiˈ Cristo, cˈajbeltzen waakˈena tuj nwitza. Amale smaˈnt kena tuˈn Cristo tuˈn nkˈumena tpocbalxin te cyej xjal yaaˈn judío, 14 waja tuˈn tajben waakˈena cye ntanema. Waja tuˈn toc cycyeˈyen kej xjal judío jxtalbil e kˈoj cye tuj tneel pero tuˈn tel‑len cyiiqˈuen, o kˈoj te cyej yaaˈn judío, tuˈntzen tel cycˈuˈj tiˈj ja xtalbil lu te cyex, tuˈntzen cyclet. 15 Bix ka ma chi clet ke ntanema, ¿cˈajbelpa loj lu te cyej xjal yaaˈn judío? Oc. Cuma o tzˈajben te cyej yaaˈn judío tuˈn cyoc tuj ttz̈yal tuya Dios tiˈj tel‑len cyiiqˈuen ke judío tiˈ Cristo, juˈ tzunj mas cˈajbel te cyej yaaˈn judío ka ma chi ocslan kej judío tiˈ Cristo, cuma chi jawetz itzˈj tuj cyamecy.

16 Kej xjal judío t‑xjal Dioske tuj tneel. ¿Bix juˈxpele chi pomela baja? Cxeˈl nkbaˈna cyey jun tumel. Ka at jun cluj ttxˈotxˈel pan, bixsen qˈuelel piẍet jun tkiyˈ te niyˈbebl, ka baˈn jqˈuelel piẍet, qˈueleltzen kniyˈ tiˈj baˈn entera pan, cuma junx ttxˈotxˈel. Jax juˈx jun tzeeˈ. Ka baˈn tloqˈuel, jax baˈn ke tkˈab, cuma jax tzeeˈ.

17 Jaˈlewe, nim judío yaaˈn t‑xjal Dios. Ejeeˈtzen tisen cab tkˈab jun wik tzeeˈ olivo tbi min e cyakˈ cywitz. Juˈtzen eˈla txˈometke tiˈ tzeeˈ. Ejeeˈtltzen cyey ocslal yaaˈn judío tisen tkˈab juntl wik tzeeˈ o chi oc wiˈt tiˈ tken olivo. Ya junx elninakey cyuya t‑xjal Dios, bix o kˈoj cyey jax xtalbil, tisex kej tkˈab o chi oc wiˈt junx ncyiikˈen cyipemal tuˈn junx cyloqˈuel. 18 Pero amale ot chi oca t‑xjal Dios, miˈn cub cybisena ejeeˈy mas baˈn cywitz judío. Ka cyaja ncub cybisena mas baˈnkey, qˈuelel cyniˈya tiˈj nuk tkˈabkey, bix yaaˈn tkˈab ntz̈ˈis̈ente tlocˈ, sino ja tlocˈ ntz̈ˈis̈ente ke tkˈab.

19 Kape at juun cyey cxeˈl cykbaˈna cyjulu: “Ejooˈya xjal yaaˈn judío mas nintzaj cywitzj judío, cuma kej judío o chi el txˈomet tuˈn koctlke te cyxel,” tz̈ikey. 20 Jax cyuˈna el txˈomet ke judío, pero nuk tuˈn min oc ke cycˈuˈj tiˈ Cristo. Bix ke cyey o chi oca te tajlal nuk tuˈnj cyocslabla tiˈ Cristo. Juˈ tzunj miˈn cub cybisena mas nintzajkey, sino cˈoquel cycˈuˈja tiˈj ti e baj cye judío. 21 Cuma el ttxˈoman Dios kej mero t‑xjal tej min e cybi tyolxin, juˈ tzunj cyey, qˈuelel ttxˈomanxin ejeeˈy ka min ma cybiy tyolxin.

22 Juˈ tzunj, il tiˈj qˈuelel cyniˈya tiˈj tzin tkˈoˈn Dios xtalbil, pero jax juˈx tzin tkˈoˈn Dios castiwa. E takˈxin castiwa cyej judío e cub tzˈak tuj il, pero te cyey e takˈxin t‑xtalbilxin cyey. Bix tkˈaˈxxin t‑xtalbilxin cyey ka min ma cyaj cycyeˈyena cyocslabla tiˈ Cristo. Pero ka ma cyaj cyxooˈna cyocslabla tiˈ Cristo, Diostzen qˈuelel txˈomente cyey, tisen tej tel ttxˈomentexin ke judío. 23 Yaltzen ke judío, ka ma tzul tuj cycˈuˈj bix ka ma tzˈoc ke cycˈuˈj tiˈ Cristo, chi oqueltzen te t‑xjal Dios juntl maj, tisentzen o tzˈel txˈomet tkˈab tzeeˈ bix cˈoquel juntl maj, cuma baˈn tbint jlu tuˈn Dios. 24 Tej cyoca t‑xjal Dios, ejeeˈ tzuna tisentzen oj toc wiˈt juntl wik ttzeˈyel loˈpj tiˈ tken olivo, cyiw tuˈn tbint. Cuma baˈn tuˈn tbint tuˈn Dios juˈwa, yaaˈntzen nim t‑xiˈlen tuˈn tbint tuˈnxin tuˈn cyoc judío te t‑xjalxin juntl maj, cuma ejeeˈ tisen mero tken olivo tuj tneel, yaaˈn tisen juntl wik tzeeˈ tisen ejeeˈy.

Kej xjal aj Israel chi oquel te t‑xjal Dios juntl maj

25 Key hermano, cxeˈl nkbaˈna jun tumel cyey min el cyniˈya tiˈj nejl. Pero jaˈlewe waja tuˈn tel cyniˈya tiˈj, tuˈntzen miˈn cub cybisena mas jawnexkey cywitz aj Israel. Kej aj Israel chi oquel te t‑xjal Dios juntl maj laˈ alcye jun kˈij. Qˈuelel cyxooˈn ti taj Dios hasta ojxe cykilcaj xjal yaaˈn aj Israel at tuˈn cyoc te t‑xjal Dios otk chi oc. 26 Ojtzen tpon tumel alcyej kˈij, cykilcatzen aj Israel chi cletel. Ntzaj tkbaˈn tyol Dios cyjulu: “Jclol cye xjal tzul tzalu te tnom te Dios, Sión tbi, bix qˈuelel tiiˈn cyil ke tiyˈjil Jacob,” tz̈i tyol Dios. 27 Bix jax juˈx tzin tkbaˈn Dios tuj tyol cyjulu: “At jun ntrata cyuya aj Israel tuˈn cyoc te ntanema, bix oj tel wiiˈna cyil, otktzen nnimana ntrata cyuya,” tz̈i Dios. 28 Kej judío o tzˈel cyxooˈn tpocbal Clol cye, bix juˈ tzunj aj kˈojke tiˈ Dios tuj twitz Dios. Tuˈnj tel‑len cyxooˈn tyol Dios, o kˈoj te cyey yaaˈn judío tuˈn cyoca te t‑xjal Dios. Pero tuj tneel e tsicyˈ Dios kej judío tuˈn cyoc te t‑xjal. E cyaj tkˈoˈnxin tyolxin cyuya ke cyxeˈchel tuˈn cyoc cyiyˈjil te t‑xjal Dios. Juˈ tzunj chi oqueltzen te t‑xjalxin n‑oc cyakˈ texin. 29 E cyaj tkˈoˈnxin tyolxin at tuˈn tkˈontexin t‑xtalbilxin cye, bix at tuˈn cyoc te t‑xjalxin, bix ktzkiˈn cjapanelxin tiˈ tyolxin. 30 Pjel cyiˈj judío tisenj e baj cyiˈja ejeeˈy yaaˈn judío. Nejl min e cynimana Dios. Pero tej tel cyxooˈn kej judío t‑xtalbil Dios, bixsen oc toyenxin te cyey, bix e cyiikˈa. 31 Jax juˈx min cynima kej judío Dios jaˈlewe, pero tzul lastim cye tuˈn Dios, tisenxj ul lastim cyey tuˈnxin. 32 O tyeecˈa Dios cykilca xjal, judíole, yaaˈnle judío, o tzˈel cyxooˈn tyolxin, tuˈntzen toc toyenxin najsbil cyil te cykilca, cuma cykilca at cyil.

33 Tuˈn tzunj tbajlen tnincˈuˈn Dios, ¡jawnexsen te junx maj jtilbil Dios o txiˈ tyeecˈan! ¡Nimxsen tumel at tuyaxin! Min cnet tuˈn tel kniyˈ tiˈj cykilcaj o baj tnincˈuˈnxin tuˈn tbint, bix mi nuket jun xjal at tumel tuya tiˈj ti tten tuˈn nbint tuˈnxin. 34 Ja lu tisen tzin tkbaˈn tyol Dios. Tz̈i cyjulu: “¿Atpa jun xjal n‑el tniyˈ tiˈj tnaabl Dios? Min‑al. ¿Atpa jun xjal baˈn tuˈn t‑xiˈ tkˈumen te Dios alcyej baˈn tuˈn tbint? Min‑al. 35 ¿Atpa jun xjal cˈasbenel Dios twitz? Min‑al,” tz̈i tyol Dios. 36 Ja te Dios binchalte cykilca at. Jaxin ncawen tibaj cykilca nbaj, bix cykilca at te tajbel texin. ¡Jawxittzen nimset tbixin te junx maj! Juˈxit tzuna.

Romans 11 New International Version (NIV)

The Remnant of Israel

11 I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew. Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel: “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”[a]? And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.”[b] So too, at the present time there is a remnant chosen by grace. And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.

What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened, as it is written:

“God gave them a spirit of stupor,
    eyes that could not see
    and ears that could not hear,
to this very day.”[c]

And David says:

“May their table become a snare and a trap,
    a stumbling block and a retribution for them.
10 May their eyes be darkened so they cannot see,
    and their backs be bent forever.”[d]

Ingrafted Branches

11 Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. 12 But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!

13 I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in my ministry 14 in the hope that I may somehow arouse my own people to envy and save some of them. 15 For if their rejection brought reconciliation to the world, what will their acceptance be but life from the dead? 16 If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches.

17 If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18 do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. 19 You will say then, “Branches were broken off so that I could be grafted in.” 20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either.

22 Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. 23 And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. 24 After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!

All Israel Will Be Saved

25 I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, 26 and in this way[e] all Israel will be saved. As it is written:

“The deliverer will come from Zion;
    he will turn godlessness away from Jacob.
27 And this is[f] my covenant with them
    when I take away their sins.”[g]

28 As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs, 29 for God’s gifts and his call are irrevocable. 30 Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, 31 so they too have now become disobedient in order that they too may now[h] receive mercy as a result of God’s mercy to you. 32 For God has bound everyone over to disobedience so that he may have mercy on them all.

Doxology

33 Oh, the depth of the riches of the wisdom and[i] knowledge of God!
    How unsearchable his judgments,
    and his paths beyond tracing out!
34 “Who has known the mind of the Lord?
    Or who has been his counselor?”[j]
35 “Who has ever given to God,
    that God should repay them?”[k]
36 For from him and through him and for him are all things.
    To him be the glory forever! Amen.

Footnotes:

  1. Romans 11:3 1 Kings 19:10,14
  2. Romans 11:4 1 Kings 19:18
  3. Romans 11:8 Deut. 29:4; Isaiah 29:10
  4. Romans 11:10 Psalm 69:22,23
  5. Romans 11:26 Or and so
  6. Romans 11:27 Or will be
  7. Romans 11:27 Isaiah 59:20,21; 27:9 (see Septuagint); Jer. 31:33,34
  8. Romans 11:31 Some manuscripts do not have now.
  9. Romans 11:33 Or riches and the wisdom and the
  10. Romans 11:34 Isaiah 40:13
  11. Romans 11:35 Job 41:11
New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Viewing of
Cross references
Footnotes