Romans 11
1 I Demaund then, Hath God cast away his people? God forbid: for I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin.
Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israelita sum ex semine Abraham, de tribu Beniamin:
2 God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,
Non repulit Deus plebem suam, quam praescivit. An nescitis in Elia quid dicit Scriptura: quemadmodum interpellat Deum adversum Israel?
3 Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?
Domine, Prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quaerunt animam meam.
4 But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.
Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5 Euen so then at this present time is there a remnant according to the election of grace.
Sic ergo et in hoc tempore reliquiae secundum electionem gratiae salvae factae sunt.
6 And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.
Si autem gratia, iam non ex operibus: alioquin gratia iam non est gratia.
7 What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,
Quid ergo? quod quaerebat Israel, hoc non est consecutus: electio autem consecuta est: ceteri vero excaecati sunt:
8 According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.
sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
9 And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.
Et David dicit: Fiat mensa eorum coram ipsis in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10 Let their eyes be darkened that they see not, and bowe downe their backe alwayes.
Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
11 I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.
Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est Gentibus ut illos aemulentur.
12 Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?
Quod si delictum illorum divitiae sunt mundi, et diminutio eorum divitiae Gentium: quanto magis plenitudo eorum?
13 For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,
Vobis enim dico Gentibus: Quamdiu quidem ego sum Gentium Apostolus, ministerium meum honorificabo,
14 To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.
si quomodo ad aemulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15 For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?
Si enim amissio eorum, reconciliatio est mundi: quae assumptio, nisi vita ex mortuis?
16 For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.
Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
17 And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.
Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivae factus es,
18 Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.
noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
19 Thou wilt say then, The branches are broken off, that I might be graft in.
Dices ergo: Fracti sunt rami ut ego inserar.
20 Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.
Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
21 For if God spared not the naturall branches, take heede, least he also spare not thee.
Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
22 Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.
Vide ergo bonitatem, et severitatem Dei: in eos quidem, qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
23 And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.
Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
24 For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?
Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii, qui secundum naturam, inserentur suae olivae?
25 For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.
Nolo enim vos ignorare fratres mysterium hoc: (ut non sitis vobisipsis sapientes) quia caecitas ex parte contigit in Israel, donec plenitudo Gentium intraret,
26 And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.
et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Iacob.
27 And this is my couenant to them, When I shall take away their sinnes.
Et hoc illis a me testamentum: cum abstulero peccata eorum.
28 As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.
Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, charissimi propter patres.
29 For the giftes and calling of God are without repentance.
Sine poenitentia enim sunt dona, et vocatio Dei.
30 For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:
Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
31 Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.
ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
Conclusit enim Deus omnia in incredulitate: ut omnium misereatur. (eleēsē g1653)
33 O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!
O altitudo divitiarum sapientiae, et scientiae Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius!
34 For who hath knowen the minde of the Lord? or who was his counsellour?
Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit?
35 Or who hath giuen vnto him first, and he shalbe recompensed?
Aut quis prior dedit illi, et retribuetur ei?
