The Mystery of Israel's Salvation and God's Mercy
Romans 11:25-32
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Rom.11.25 - Details
Original Text
Morphology
- Ου: PART,neg
- γαρ: PART
- θελω: VERB,pres,act,ind,1,sg
- υμας: PRON,acc,pl,2
- αγνοειν: VERB,pres,act,inf
- αδελφοι: NOUN,nom,pl,m
- το: ART,acc,sg,n
- μυστηριον: NOUN,nom,sg,n
- τουτο: PRON,nom,sg,n
- ινα: CONJ
- μη: PART
- ητε: VERB,impf,act,ind,2,pl
- εαυτοις: PRON,dat,pl,m
- φρονιμοι: ADJ,nom,pl,m
- οτι: CONJ
- πωρωσις: NOUN,nom,sg,f
- απο: PREP
- μερους: NOUN,gen,sg,n
- τω: ART,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
- γεγονεν: VERB,perf,act,ind,3,sg
- αχρι: PREP
- ου: PART,neg
- το: ART,acc,sg,n
- πληρωμα: NOUN,acc,sg,n
- των: ART,gen,pl,m
- εθνων: NOUN,gen,pl,n
- εισελθη: VERB,aor,mid,subj,3,sg
Parallels
- Ephesians 3:5-6 (thematic): Paul elsewhere defines the same 'mystery' as that Gentiles are fellow‑heirs and members of one body — echoing Romans' theme that Gentile inclusion is part of God's hidden plan.
- Colossians 1:26-27 (verbal): Uses the language of a 'mystery hidden for ages but now revealed,' paralleling Romans' terminology about a revealed mystery concerning Gentiles and Israel.
- Luke 21:24 (verbal): Speaks of Jerusalem 'until the times of the Gentiles be fulfilled,' a closely related idea to Paul's 'until the fullness of the Gentiles comes in.'
- Isaiah 59:20-21 (allusion): Isaiah prophesies a Deliverer coming to Zion and turning away ungodliness from Jacob; Romans 11 (vv.25–27) alludes to this prophetic hope as the end of Israel's hardening.
- Acts 15:16-17 (quoting Amos 9:11-12) (quotation): The Jerusalem council cites prophecy (Amos via Acts) to defend Gentile inclusion and future restoration — a scriptural precedent for Paul's linking of Gentile ingathering and Israel's eventual salvation.
Alternative generated candidates
- For I do not want you, brothers, to be ignorant of this mystery—so that you may not be conceited—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in.
- For I do not want you to be unaware, brothers, of this mystery—so that you may not be wise in your own estimation—that a partial hardening has come upon Israel, until the full number of the Gentiles has come in.
Rom.11.26 - Details
Original Text
Morphology
- και: CONJ
- ουτως: ADV
- πας: ADJ,nom,sg,m
- Ισραηλ: NOUN,voc,sg,m
- σωθησεται·καθως: VERB,fut,pass,ind,3,sg
- γεγραπται·Ηξει: VERB,perf,pass,ind,3,sg
- εκ: PREP
- Σιων: NOUN,dat,sg,f
- ο: ART,nom,sg,m
- ρυομενος: VERB,pres,mp,part,nom,sg,m
- αποστρεψει: VERB,fut,act,ind,3,sg
- ασεβειας: NOUN,gen,sg,f
- απο: PREP
- Ιακωβ: NOUN,nom,sg,m
Parallels
- Isaiah 59:20-21 (quotation): Paul directly cites Isaiah 59:20–21: a Redeemer/Deliverer comes from Zion and will turn away ungodliness from Jacob; the wording and covenant language are quoted verbatim.
- Isaiah 27:9 (verbal): Isaiah 27:9 speaks of purging Jacob's sin/atoning for Jacob so that his iniquity is taken away—language that parallels Paul's 'remove ungodliness from Jacob' and 'take away their sins.'
- Jeremiah 31:31-34 (thematic): Jeremiah's ‘new covenant’ promise—God putting his law in them and forgiving their sins—matches Paul's covenantal formulation 'and this is my covenant... when I take away their sins.'
- Zechariah 12:10 (thematic): Zechariah foretells a future national recognition, mourning, and turning to the Lord that leads to restoration; this corporate repentance/rescue theme resonates with Paul's claim that 'all Israel will be saved.'
Alternative generated candidates
- And in this way all Israel will be saved; as it is written, "The Deliverer will come from Zion; he will remove ungodliness from Jacob."
- And in this way all Israel will be saved, as it is written, 'The Deliverer will come from Zion; he will remove ungodliness from Jacob.'
Rom.11.27 - Details
Original Text
Morphology
- και: CONJ
- αυτη: PRON,dat,sg,f
- αυτοις: PRO,dat,pl,3
- η: ART,nom,sg,f
- παρ᾽εμου: PREP
- διαθηκη: NOUN,nom,sg,f
- οταν: CONJ
- αφελωμαι: VERB,aor,mid,subj,1,sg
- τας: ART,acc,pl,f
- αμαρτιας: NOUN,acc,pl,f
- αυτων: PRON,gen,pl,m
Parallels
- Isaiah 59:20-21 (quotation): Paul is explicitly citing Isaiah’s oracle about the Redeemer and the covenant: ‘this is my covenant... when I take away their sins,’ close verbal correspondence with Isaiah 59:20-21 (LXX/MT).
- Isaiah 27:9 (verbal): Isaiah 27:9 (Hebrew/LXX) uses similar language about purging/removing Jacob’s sin; echoes the motif and some verbal parallels concerning the removal of sin for Israel.
- Jeremiah 31:33-34 (thematic): Jeremiah’s promise of a new covenant in which God will forgive and no longer remember their sins parallels Paul’s covenant-forgiveness motif (knowledge of the Lord and forgiveness as covenantal fulfilment).
- Ezekiel 36:25-27 (thematic): Ezekiel describes cleansing, removal of impurity, and a renewed covenantal relationship through a changed heart and Spirit—themes that resonate with Paul’s promise to remove Israel’s sins under God’s covenant.
- Hebrews 8:10-12 (structural): Hebrews cites Jeremiah’s new-covenant language about God’s forgiving and not remembering sins; structurally parallels Paul’s use of prophetic covenant texts to argue that God will remove Israel’s sins.
Alternative generated candidates
- And this is my covenant with them when I take away their sins.
- And this is my covenant with them, when I take away their sins.
Rom.11.28 - Details
Original Text
Morphology
- κατα: PREP
- μεν: PART
- το: ART,acc,sg,n
- ευαγγελιον: NOUN,acc,sg,n
- εχθροι: NOUN,nom,pl,m
- δι᾽υμας: PREP+PRON,acc,pl,2
- κατα: PREP
- δε: CONJ
- την: ART,acc,sg,f
- εκλογην: NOUN,acc,sg,f
- αγαπητοι: ADJ,nom,pl,m
- δια: PREP
- τους: ART,acc,pl,m
- πατερας·: NOUN,acc,pl,m
Parallels
- Rom.11.25-27 (structural): Immediate context: Paul explains that Israel’s present status and future salvation (including citation of the prophets) explain how they can be 'enemies' with respect to the gospel yet 'beloved' in relation to election and the patriarchal promises.
- Rom.9.4-5 (thematic): Lists Israel’s unique privileges—adoption, glory, covenants, promises—underlining why Paul can speak of Israel as beloved on account of the patriarchs and God’s promises to them.
- Gen.17:7 (allusion): God’s covenant promise to Abraham and his offspring ('I will establish my covenant...for an everlasting covenant') provides the patriarchal basis for speaking of Israel as beloved because of the fathers.
- Gal.3:16,29 (thematic): Paul’s argument that the promises belong to Abraham’s 'seed' (Christ) and that those who are Christ’s are Abraham’s seed echoes the idea that election/ promise to the fathers grounds Israel’s special status.
Alternative generated candidates
- As regards the gospel they are enemies for your sake; but as regards election they are beloved for the sake of the fathers.
- Concerning the gospel they are enemies for your sake; but concerning election they are beloved for the sake of the patriarchs.
Rom.11.29 - Details
Original Text
Morphology
- αμεταμελητα: ADJ,nom,pl,n
- γαρ: PART
- τα: ART,acc,pl,n
- χαρισματα: NOUN,nom,pl,n
- και: CONJ
- η: ART,nom,sg,f
- κλησις: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- 1 Corinthians 1:7 (verbal): Paul uses the same noun for gifts (χαρίσματα) given to the community; both passages emphasize gifts as divinely bestowed realities belonging to God’s people.
- 1 Timothy 4:14 (verbal): Speaks of a specific gift (τὸ χάρισμα) given through prophecy and laying on of hands, paralleling the idea that gifts originate from God and are part of his calling.
- 2 Timothy 1:9 (thematic): Affirms that God ‘saved us and called us’ to a holy calling not based on works—parallel emphasis on the divine origin and enduring character of God’s call.
- Numbers 23:19 (allusion): Declares that God does not lie or change his mind; this Old Testament affirmation undergirds Paul’s claim that God’s gifts and calling are not subject to revocation.
- Malachi 3:6 (allusion): ’For I the LORD do not change’—the prophet’s declaration of God’s immutability supports the assertion that God’s gifts and call are steadfast and unchanging.
Alternative generated candidates
- For the gifts and the calling of God are irrevocable.
- For the gifts and the calling of God are irrevocable.
Rom.11.30 - Details
Original Text
Morphology
- ωσπερ: ADV
- γαρ: PART
- υμεις: PRON,nom,pl,2
- ποτε: ADV
- ηπειθησατε: VERB,aor,act,ind,2,pl
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- νυν: ADV
- δε: CONJ
- ηλεηθητε: VERB,aor,pass,ind,2,pl
- τη: ART,dat,sg,f
- τουτων: PRON,gen,pl,m
- απειθεια: NOUN,dat,sg,f
Parallels
- Romans 11:31 (verbal): Directly parallels the link between 'disobedience' and God's mercy: 'God has imprisoned them all in disobedience so that he may be merciful to all.'
- Romans 11:11 (structural): Immediate context: explains that Israel's fall (disobedience) resulted in salvation/mercy coming to the Gentiles.
- 1 Peter 2:10 (verbal): Uses similar language of a past state and present reception of mercy: 'Once you were not a people... but now you are the people of God; once you had not received mercy, but now you have received mercy.'
- Ephesians 2:12-13 (thematic): Parallels the contrast of a former condition and present reconciliation/mercy for Gentiles: 'you were separated... but now in Christ Jesus you who once were far off have been brought near.'
Alternative generated candidates
- For just as you were once disobedient to God but now have received mercy because of their disobedience,
- For just as you were once disobedient to God but have now received mercy because of their disobedience,
Rom.11.31 - Details
Original Text
Morphology
- ουτως: ADV
- και: CONJ
- ουτοι: PRO,nom,pl,m
- νυν: ADV
- ηπειθησαν: VERB,aor,pass,ind,3,pl
- τω: ART,dat,sg,m
- υμετερω: ADJ,dat,sg,m
- ελεει: VERB,pres,act,ind,3,sg
- ινα: CONJ
- και: CONJ
- αυτοι: PRON,nom,pl,3
- νυν: ADV
- ελεηθωσιν·: VERB,aor,pass,sub,3,pl
Parallels
- Rom.11.30 (verbal): Uses nearly identical reciprocity language—Gentile readers were once disobedient but received mercy ‘because of their disobedience,’ directly paralleling the mutuality of disobedience and mercy.
- Rom.11.11 (thematic): States the related idea that Israel’s trespass brought salvation to the Gentiles, linking Jewish disobedience with mercy/salvation extended to others.
- Rom.11.32 (structural): Summarizes Paul’s purpose: God consigned all to disobedience so that he might show mercy to all—echoes and completes 11:31’s claim about disobedience leading to mercy.
- Acts 11:18 (thematic): The Jerusalem believers conclude that God has granted repentance and acceptance to the Gentiles—another witness to God’s mercy extended to others resulting from Israel’s prior advantage/role.
Alternative generated candidates
- so they too have now been disobedient in order that, by the mercy shown to you, they also may receive mercy.
- so they also have now been disobedient, that by the mercy shown to you they may also receive mercy.
Rom.11.32 - Details
Original Text
Morphology
- συνεκλεισεν: VERB,aor,act,ind,3,sg
- γαρ: PART
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τους: ART,acc,pl,m
- παντας: ADJ,acc,pl,m
- εις: PREP
- απειθειαν: NOUN,acc,sg,f
- ινα: CONJ
- τους: ART,acc,pl,m
- παντας: ADJ,acc,pl,m
- ελεηση: VERB,aor,act,subj,3,sg
Parallels
- Rom.3:9-12 (verbal): Paul's argument that 'both Jews and Greeks are all under sin' parallels Rom.11:32's assertion that God has 'shut up all in disobedience'—the same universal verdict of guilt.
- Rom.3:23 (verbal): 'For all have sinned' echoes the universality of human sin and need for mercy expressed in Rom.11:32.
- Rom.5:18-19 (thematic): Contrasts the universal effect of Adam's disobedience (condemnation for many) with God's provision of justification—parallel motifs of universal disobedience and universal mercy/justification.
- Rom.11:25-27 (structural): Immediate context: Paul explains the eventual salvation/mercy to 'all Israel' and the fulfillment of God's covenant, developing the point that God will have mercy on all.
- 1 Tim.2:4 (thematic): Affirms the divine purpose that God 'wants all people to be saved and to come to a knowledge of the truth,' resonating with Rom.11:32's claim that God intends mercy for all.
Alternative generated candidates
- For God has consigned all to disobedience so that he may show mercy to all.
- For God has consigned all to disobedience, that he may have mercy on all.
Brothers, I do not want you to be ignorant of this mystery, lest you be wise in your own conceit: that a partial hardening has come upon Israel until the fullness of the Gentiles has come in. And in this way all Israel will be saved; as it is written, “The Deliverer will come from Zion; he will remove ungodliness from Jacob.”
“This is my covenant with them, when I take away their sins.”
Concerning the gospel they are enemies for your sake; but concerning election they are beloved for the sake of the patriarchs.
For God's gifts and his call are irrevocable.
For just as you were once disobedient to God but have now received mercy because of their disobedience,
so they too have now been disobedient in order that, by the mercy shown to you, they also may now receive mercy.
For God has consigned all to disobedience, that he may have mercy on all.