Romans 11
1 Then I say, Did God cast away his people? it could not be so. For I am indeed an Israelite, of the seed of Abraham, of the tribe of Benjamin.
I saye then: hath god cast awaye his people? God forbyd. For even I verely am an Israelite of the seed of Abraha and of ye tribe of Beniamin
2 God did not cast away his people whom he foreknew. Do you not know what the scripture says in Elijah, how he makes intercession to God against Israel?
god hath not cast awaye his people which he knew before. Ether wote ye not what the scripture sayth by the mouth of Helias how he maketh intercession to god agaynst Israel sayinge:
3 Lord, they have slain thy prophets, they have digged down thine altars: and I am left alone, and they are seeking my life.
Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.
4 But what says the answer to him? I have left unto myself seven thousand men, who have not bowed the knee to Baal.
But what sayth the answer of god to him agayne? I have reserved vnto me seven thousande men which have not bowed the knee to Baal.
5 Thus then there is even at this time a remnant left according to the election of grace:
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 and if by grace, it is not at all by works: since in that case grace is no more grace.
Yf it be of grace the is it not of workes. For then were grace no moare grace. Yf it be of workes then is it no moare grace. For then were deservyng no lenger deservynge.
7 What then? Israel did not attain that which he was seeking, but the election obtained it, and the rest were hardened:
What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded
8 as has been written, God has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day.
accordynge as it is written: God hath geven the the sprete of vnquyetnes: eyes that they shuld not se and eares that they shuld not heare even vnto this daye.
9 And David says, Let their table be made a snare, and a trap, and a stumblingblock, and a recompense unto them:
And David sayth: Let their table be made a snare to take them with all and an occasion to faule and a rewarde vnto them.
10 and let their eyes be darkened, that they may not see, and bow down their back always.
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 Then I say; Whether did they stumble that they may fall? it could not be so: but by their fall, salvation came to the Gentiles, in order to provoke them to jealousy.
I saye then: Have they therfore stombled that they shulde but faule only? God forbyd: but thorowe their faule is salvacio happened vnto the gentyls for to provoke the with all.
12 But if the fall of them was the riches of the world, and the depletion of them the riches of the Gentiles; how much more their fulness?
Wherfore yf the faule of them be the ryches of the worlde: and the mynysshynge of them the ryches of the gentyls: How moche more shuld it be so yf they all beleved.
13 But I speak to you Gentiles. Inasmuch then as I am an apostle of the Gentiles, I glorify my ministry:
I speake to you gentyls in as moche as I am the Apostle of ye gentyls I will magnify myn office
14 if perchance I may provoke my flesh, and save some of them.
that I myght provoke them which are my flesshe and myght save some of them.
15 For if the casting away of them was the reconciling of the world, what will their reception be, but life from the dead?
For yf the castynge awaye of them be the reconcylynge of the worlde: what shall the receavynge of them be but lyfe agayne from deeth?
16 But if the first fruit was holy, the lump is also: if the root was holy, the branches are also.
For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
17 And if certain ones of the branches were broken off, and you being a wild olive-tree are grafted in among them, and have become a partaker of the root of the fatness of the olive-tree;
Though some of the brauuches be broken of and thou beynge a wylde olyue tree arte graft in amonge them and made parttaker of ye rote and fatnes of the olyve tree
18 boast not against the branches: but if you boast, you are not bearing the root, but the root you.
bost not thy selfe agaynst the brauches. For yf thou bost thy selfe remember that thou bearest not the rote but the rote the.
19 Then you will say, The branches were broken off, that I may be grafted in.
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 Beautifully; they were broken off by unbelief, but you stand by faith, Think not high things, but fear.
Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth.
21 For if God spared not the natural branches, neither will he spare you.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 Then behold the goodness and severity of God: upon those who fell indeed, severity; but upon you the goodness of God, if you may abide in his goodness: since you too may be cut off.
Beholde ye kyndnes and rigorousnes of God: on the which fell rigorousnes: but towardes the kyndnes yf thou cotinue in his kyndnes. Or els thou shalt be hewen of
23 But these also, if they may not abide in unbelief, shall be grafted in: for God is able to graft them in again.
and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.
24 For if you, having been cut off the olive tree which is wild by nature, and contrary to nature were grafted into the good olive tree: how much more shall these, who are the natural branches, be grafted into their own olive tree?
For yf thou wast cut out of a naturall wilde olyve tree and wast graffed contrary to nature in a true olyve tree: how moche more shall the naturall brauches be graffed in their awne olyve tree agayne.
25 I do not wish you to be ignorant, brethren, as to this mystery, in order that you may not he wise with yourselves, that blindness in part has happened unto Israel, until the fulness of the Gentiles may come in;
I wolde not that this secrete shuld be hyd fro you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in Israel vntyll ye fulnes of the gentyls be come in:
26 and so all Israel shall be saved: as has been written, A leader shall come out of Zion, shall turn ungodliness from Jacob.
and so all Israel shalbe saved. As it is writte: There shall come oute of Sion he yt doth delyver and shall turne awaye the vngodlynes of Iacob.
27 And this is the covenant with me unto them, that I may take away their sins.
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 They are enemies indeed, as touching the gospel, for your sakes: but beloved with reference to election for the sake of the fathers:
As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.
29 for the gifts and calling of God are without repentance.
For verely the gyftes and callynge of god are soche that it cannot repent him of them:
30 For as you at one time were disobedient to God, but now you have received mercy through their disobedience,
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 even also these were now disobedient, in order that through the mercy shown to you they themselves may now also obtain mercy.
even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.
God hath wrapped all nacions in vnbeleve that he myght have mercie on all. (eleēsē g1653)
33 O the depth of the riches of the wisdom of the knowledge of God! His judgments are unsearchable, and his ways past tracing out.
O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.
34 For who has known the mind of the Lord? who became his counsellor?
For who hath knowen the mynde of the lorde? or who was his counseller?
35 or who has given unto him, and it shall be recompensed unto him again?
other who hath geven vnto him fyrst that he myght be recompensed agayne?
