Romans 11
1 I SAY then, Hath God rejected his people? God forbid. For I also am 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 hath not rejected his people whom he foreknew. Know ye not what the scripture saith of Elias? how he maketh intercession with God against Israel, saying,
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 killed thy prophets, and digged down thine altars; and I only am left, and they seek 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 saith the oracle of God to him? “I have left to 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 So then at this present time also there is a remnant according to the election of grace.
Even so at this tyme ys ther a remnanaunt lefte thorow the eleccion of grace.
6 But if by grace, it is no more by works: otherwise grace is no more grace. But if by works, it is no more grace: otherwise work is no more work.
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 is the result? Israel hath not obtained that which it seeketh; but the election hath obtained it, and the rest were blinded,
What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded
8 as it is written, “God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; unto this present 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 saith, “Let their table be for a snare, and for a trap, and for a stumbling-block, and for a recompence 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 let their eyes be blinded, that they may not see, and bow down their back continually.”
Let their eyes be blynded that they se not: and ever bowe doune their backes.
11 I say then, Have they stumbled so as to fall? God forbid: but by their stumbling salvation is come to the Gentiles, 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 For if their stumbling is the riches of the world, and their diminution 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 For I address myself to you Gentiles; inasmuch as I am indeed the apostle of the Gentiles, I exalt 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 by any means I might provoke to jealousy 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 rejection of them is the reconciliation of the world, what shall their recovery 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 Now if the first fruits be holy, so is the mass: and if the root be holy, so are the branches.
For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.
17 But if some of the branches have been broken off, and thou though a wild olive hast been grafted in among them, and become a partaker of the root and 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 thou boast, thou bearest not the root, but the root thee.
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 Wilt thou say then, The branches were broken off, that I might be grafted in?
Thou wilt saye then: the brauches are broken of that I myght be grafte in.
20 Admitted; by unbelief they were broken off, and thou standest by faith. Be not high minded, 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 native branches, tremble lest he spare not thee.
Be not hye mynded but feare seynge that God spared not the naturall braunches lest haply he also spare not the.
22 Behold therefore the kindness and severity of God: to those indeed who fell, severity; but unto thee, kindness, if thou continuest in that kindness: otherwise thou also shalt 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 they also, if they continue not 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 thou hast been cut out of the naturally wild olive, and contrary to nature hast been grafted into the good olive: how much more shall these, which are native 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 For I would not that you should be ignorant, brethren, of this mystery, lest ye should be wise in your own conceits; that blindness in part is come on Israel, until the fulness of the Gentiles be 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 it is written, “The Deliverer shall go forth out of Sion, and shalt turn away 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 my covenant with them, When I shall take away their sins.”
And this is my covenaunt vnto them when I shall take awaye their synnes.
28 As concerning the gospel indeed, they are now enemies for your sakes: as concerning the election, they are beloved for the fathers’ sake.
As cocernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for ye fathers sakes.
29 For unchangeable are the gifts and the calling of God.
For verely the gyftes and callynge of god are soche that it cannot repent him of them:
30 For as ye also in times past did not believe in God, but now have obtained mercy through their unbelief:
for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
31 so also these now have not believed in your mercy, that they also might 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 both of the wisdom and knowledge of God! how unsearchable are his judgments, and how incomprehensible his ways!
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 hath known the mind of the Lord, or who hath been admitted his counsellor?
For who hath knowen the mynde of the lorde? or who was his counseller?
35 Or who hath first given unto him, and it shall be repaid him again?
other who hath geven vnto him fyrst that he myght be recompensed agayne?
